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s 


THE 


GLOBE 


NEW  REVIEW  OF  WORLD-LITERATURE, 

SOCIETY,  RELIGION,  ART 

AND  POLITICS 


CONDUCTED    BY 

WILLIAM  HENRY  THORNE 

Author  of  "  Modern  Idols,"    etc. 


VOLTJIVIK  VII. 


a^        A\\-        1897 

Decker  Building,  New  Yoric  City 


Copyrighted,  1889,  by  W.  K  Thome. 


CONTENTS. 


Aaron  Burr  In  Mississippi Lucy  Semmea  Orrick 2T6 

About  The  Hierarchy W.  H.  Thorne 266 

About  Shelving  Protestant  Parsons "  413 

An  Editor's  Logic  In  New  Light "  Tl 

A  New  Literary  Genius "  14 

Are  We  A  Christian  Nation? Elizabeth  A.  Adams IT 

Betterment  of  the  Masses W.  H.  Thorne 21T 

"Bluff  King  Hal" A.  Oakey  Hall 860 

Beauty  for  Ashes W.  H.  Thome 1 

Catholicism  Under  Elizabeth Thos.  E.  H.  Williams 145 

Cardinal  Gibbons' New  Book W.  H.  Thorne 136 

Catholicism  Under  Elizabeth Thos.  E.  H.  Williams ..    145 

Catholic  Liberalism  and  Nationalitt. W.  H.  Thorne 180 

From  Oxford  to  Rome Caroline  D.  Swan.  127 

Father  Casas  on  the  Cuban  Kbbelliom Prlscllla  Alden 172 

Globe  Notes W.  H.  Thorne 101-231-354 

Gems  by  the  Wayside *'  839 

Greater  New  York  and  More .' "  869 

Hildebrand  The  Great M.  P.  Heffernan 420 

Heathen  Comment  on  Christianitt George  Parbury 193 

In  San  Onofrio Abigail  Taylor 14 

INA  Coolbrith's  Poems M.  J.  Whyte 83 

In  Memoriam W.  H.  Thome 247 

Love  as  a  Factor  of  Development Irene  A.  Safford 436 

Must  The  Negro  Go?... W.  H.  Thome 896 

Marriage  Vows  AND  Others "  84 

Modern  Velocities Caroline  D.  Swan 

POETRY. 

An  Octave E.  A.  Robinson 179 

As  Phybne  atElbusis A.  T.  Schuman 74 

Contentment J.  W.  Schwarz 479 

From  Lowest  Depths Henry  Coyle 266 

Foregleams W.  H.  Thorne 281-166 

Lovest  Thou  Me Francis  W.  Grey 127 

Mater  Dei E.  C.  Melvln 258 

Mary's  Joy Abigail  Taylor 413 

Nature's  Impression  J.  W.  Schwartz 350 

On  Angel  Wings Francis  W.  Grey 824 

Rest  Thou  Dear  Heart E.  C.  Melvln 144 

Saint  Ubsule's  Dream Abigail  Taylor 316 

To  A  Human  Skull Chas.  A.  Keeler 70 

The  Old  Road Henry  S.  Welster  275 

The  Wondrous  Excellence A.  T.  Schuman 839 

The  Deathless  Deed J.W.  Schwartz 230 

Touches  of  Nature W.  H.  Thorne 489 

The  Immaculate  Child A.  T.  Schuman 895 

The  Corn  and  The  Vine A.  deSegur 458 

Your  Outward  Beauty A.  T.  Schuman 193 

Puke  Tone Caroline  D.  Swan 259 

Quay  versus  Wanamaker  &  Co W.  H.  Thorne 74 

Religions  and  The  Religion A.  Oakey  Hall 888 

Schemers  and  Victims A.  H.  Smith 348 

Stray  Lights  on  Cuba Elizabeth  Foster 327 

Some  Spanish  and  Cuban  Poets Mary  E.  Springer 445 

The  Magnetic  Power  OF  ROME Caroline  D.  Swan 403 

The  Master  Force  of  All W.  H.  Thorne 454 

Times  are  Hard— Translation Le  ObaervateurlLouislanais. ...  474 

The  Reformation  of  Ireland Thos.  E.  H.  Williams 2S6 

The  Hawthornes  Again W.  H.  Thorne 816 

The  Sonnets  of  Keats Henry  G.  Taylor 381 

Two  Books  by  Two  Lawyers W.  H.  Thome 84 

The  Reconciler c-'i "  118 


^ 


CHARACTEEISTIC  NOTICE. 

The  latest  number  of  William  Henry  Thome's  quarterly,  The 
Globe,  contains  six  articles  by  himself.  Among  other  contributors 
is  A.  Oakey  Hall,  who  writes  of  "  Bluff  King  Hal."  While  many  of 
the  articles  are  well  written,  strong  and  earnest,  the  charm  of  The 
Globe  has  always  been  in  the  pugnacious  style  of  its  editor  in  what- 
ever he  attacks,  and  his  feariess  stand,  regardless  of  feelings  or  con- 
sequences. We  do  not  indorse  his  writings,  but  we  enjoy  reading 
what  he  has  to  say.  New  York:  W.  H.  Thome,  Decker  Building. — 
The  Boston  Times,  October,  1897. 


THE    GLOBB, 

IsO,   XXV. 


MARCH,  1897. 


BEAUTY   FOR  ASHES." 


Lay  Sermons  by  an  ex-Peeacher.    Text — Isaiah,  Chap.  61, 

Verse  3. 

I  WILL  quote  from  the  first  verse  of  this  wonderful  outburst  of 
heavenly  glory  conveyed  to  us  by  the  words  of  the  prophet  in  the 
sixty-first  chapter,  or  canto,  of  the  world-poem  of  Isaiah: 

"  The  spirit  of  the  Lord  God  is  upon  me;  for  He  hath  anointed  me 
to  preach  good  tidings  unto  the  meek;  He  hath  sent  me  to  bind  up 
the  broken-hearted,  to  proclaim  liberty  to  the  captive,  and  a  release 
to  them  that  are  bound;  to  proclaim  the  acceptable  year  of  the  Lord, 
and  the  day  of  vengeance  of  our  God;  to  comfort  all  that  mourn  in 
Zion,  to  give  unto  them  Beauty  for  Ashes,  the  oil  of  joy  for  mourn- 
ing, the  garments  of  praise  for  the  spirit  of  heaviness;  that  they  may 
be  called  trees  of  righteousness,  the  planting  of  the  Lord,  that  He 
may  be  glorified/' 

As  I  read  over  and  over  again  for  the  hundredth  time  this  master 
vision  of  the  prophet  Isaiah,  I  marvel  at  the  impotent  littleness  of 
all  our  modem  thought  and  expression. 

Shakespeare,  Dante,  Virgil,  Homer,  seem  tame  and  circumscribed 
before  the  all-encircling  sun-splendor  of  the  poet-prophet  of  the 
day  of  the  world's  redemption;  and  when  time  and  again  these  last 
thirty  years  I  have  read  of  little  soul-shriveled  women,  and  padded, 
and  posing,  and  blustering  atheists  of  the  Miss  Anthony  and  Bob 
Ingersoll  species  as  denouncing  the  scriptures — wanting  to  make  a 
new  Bible — a  woman's  Bible — an  atheist's  Bible — a  Bible  to  square 


2  THE  GLOBE. 

with  the  American  Declaration  of  Independence,  with  amendments 
including  black  and  white,  male  and  female  suffrage,  etc.,  etc.,  I 
wonder  if  these  wretched  pigmies  of  humanity  have  ever  read  Isaiah 
and  St.  Paul,  and  if  they  have  any  conception  of  the  place  in  literary 
culture  and  history  these  writers  would  hold  to  the  end  of  time, 
even  if  all  claims  as  to  their  inspiration  were  given  up  forever. 

In  truth,  it  was  their  literary  greatness  no  less  than  their  divine 
light  that  led  to  their  being  called  inspired. 

It  is  a  useless  problem,  however,  to  consider  the  mental  claims  of 
clowns.  What  are  a  few  pig-squeals  compared  with  those  eternal 
waves  of  harmony  in  which  our  world,  and  all  worlds,  and  all  ages 
of  all  worlds  have  floated  'mid  echoing  splendor  since  the  primal 
chaos  of  Time's  first  mornings  yielded  to  the  star-fire  and  sun- 
rays  of  God's  first  and  last  creations,  wherein  Beauty  for  Ashes 
became  the  ruling  law  of  the  universe,  and  the  leading  theme  of 
angels  and  archangels,  of  poets  and  prophets,  and  all  the  master 
singers  of  time's  great  anthems  and  oratorios,  down  to  Beethoven 
and  Wagner  and  our  own  last  days? 

In  truth,  only  a  faith  God-given,  a  vision  God-illumined  and  a 
heart  and  hand  and  pen  all  God-inspired,  could  ever  have  coped 
with  the  problem  Isaiah  was  called  to  explain  and  sing. 

At  best,  in  one  or  in  a  hundred  sermons,  we  can  but  give  the 
faintest  echo  of  the  prophet's  treatment  of  this,  the  ruling  theme 
of  all  true  prophets,  poets  and  composers  time  out  of  mind  and  until 
the  end  of  time — yea,  from  eternity  to  eternity. 

For  the  endless  ages  began,  and  all  future  eternities  will  repeat, 
and  still  be  radiant  with  this  world  drama  and  dream  of  Redemption 
by  and  through  the  incarnate  God. 

Every  thought  of  man  fades  before  this  master  thought,  as  a  cloud- 
speck  fades  before  the  majesty  of  the  rising  sun.  One  soul  sees  the 
vision  through  one  form  of  words  and  sjrmbols,  and  another  through 
other  forms. 

The  unpoetic  may  find  his  clearer  faith  through  didactic  dogma 
and  ecclesiastical  symbols,  and  as  the  vast  majority  of  the  human 
race  are  unpoetic,  still,  with  hearts  to  be  eased  and  souls  to  be  fed, 
the  very  heart  of  the  Incarnation  has  been  enshrined  in  the  altars 
of  the  Church,  where  the  learned  and  the  unlearned,  the  poetic  and 
the  unpoetic,  may,  by  faith,  taste  and  see  that  the  Lord  is  good  for 
ever  and  ever. 

But  while  this  form  of  divine  ministry  is  accessible  to  all  and 


' '  BE  A  UTT  FOR  ASHES. ' '  3 

adapted  to  all,  the  more  poetic  soul  will  forever  get  his  clearest 
vision  of  the  fact  through  the  means  that  appeal  most  strongly  to 
the  salient  and  dominating  phases  and  intimations  of  his  own  inmost 
being. 

The  philosopher  will  see  it  most  clearly  through  philosophy,  the 
scientist  through  science,  the  clerics  through  dogma,  the  unlettered 
through  faith  in  authority,  and  the  poet  through  poetry. 

To  me,  the  entire,  thrilling,  magnificent,  mind-ravishing  story  of 
God's  redemption  through  Jesus  Christ  is  told  sublimely  and  com- 
pletely in  these  three  words — Beauty  for  Ashes. 

To  me  they  are  the  entire  and  supreme  glory  and  harmony  of  the 
ages;  but  let  me  touch  a  more  homely  strain. 

During  the  Chicago  World's  Fair  I  had  the  honor  of  attending 
one  of  Mrs.  May  Wright  Sewal's  famous  receptions.  On  being  pre- 
sented to  the  hostess,  and  by  the  hostess  to  her  husband,  Mr.  Sewal 
repeated  my  name  once  or  twice,  and  then  asked:  "  Is  it  the  Rev. 
Mr.  Thorne,  and  were  you  ever  settled  in  Wilmington,  Del.  ?  "  I 
replied  that  I  was  once  a  Eeverend  in  my  pre-existent  state,  and  that 
as  a  matter  of  fact  I  was  a  settled  minister  in  Wilmington,  Del.,  in 
the  years  1871,  '72.  Mr.  Sewal  replied:  "  Then  you  are  the  gentle- 
man I  mean,"  and  "  don't  you  remember  me?  "  was  his  next  ques- 
tion. The  crowds  were  pressing  around  us,  but  I  looked  mine  host 
in  the  face  and  said:  "  No,  I  do  not  remember  you."  "  And  don't 
you  remember  Mr.  Sewal?  "  he  said.  Then  I  looked  away  from  him 
across  the  quarter  of  a  century  that  had  intervened,  and  in  a  moment 
I  said:  "  Why,  yes;  I  remember  Mr.  and  Mrs.  Sewal  very  well.  They 
lived  on  the  same  street  with  me;  but  Gen.  Sewal  was  then  as  old  a 
man  as  I  am  now,  and  you  cannot  be  that  man."  As  he  hesitated  a 
moment,  I  continued:  "And  I  remember  two  or  three  little  light- 
haired  tots — ^mere  children — of  Mr.  and  Mrs.  Sewal's,  but — " 
"^  Well,"  answered  mine  host,  "  I  am  one  of  those  little  tots,  and  what 
is  more,  Mr.  Thorne,  I  can  clearly  remember  a  sermon  you  preached 
one  Sunday  from  the  text,  *  Beauty  for  Ashes,'  and  I  could  repeat  to 
you  some  of  the  expressions  in  that  sermon."  By  this  time  our  remi- 
niscences were  blocking  the  crowd,  and  upon  my  remarking  to  Mrs. 
Sewal  that  it  was  evident  she  had  well  trained  her  husband  during 
these  years,  and  getting  from  her  the  prompt  reply:  "  Thanks  to  the 
good  start  he  received  under  Mr.  Thorne,"  we  took  our  social  beauty 
for  the  ashes  of  tlie  past,  and  I  have  never  seen  any  of  the  parties 
since. 


4  THB  GLOBE, 

Still  later  I  learned  from  some  old  people  in  Jacksonville,  III,  that 
they,  also,  distinctly  remembered  the  same  text  and  the  same  sermon 
preached  to  them  in  the  winter  of  1870-71. 

It  was  my  purpose  to  search  for  that  sermon  among  my  old  papers, 
and  to  print  it  word  for  word  as  I  preached  it  more  than  a  quarter  of 
a  century  ago.  But  those  old  papers  are  numerous  and  unsorted; 
hence  I  concluded  to  preach  this  new  sermon  with  only  the  text  of 
the  old  one  clearly  in  my  mind. 

Within  a  twelvemonth  I  was  speaking  to  a  Catholic  priest  of  this 
incident,  and  he  very  promptly  asked:  "  But  are  those  words  in  the 
scriptures,  Mr.  Thome?"  "Certainly,  Father,"  I  replied,  and 
added:  "  I  thought  all  you  priests  were  very  familiar  with  the  scrip- 
tures," and  of  course  my  estimate  of  the  scriptural  learning  of  the 
priest  fell  several  degrees.  In  this  hasty  judgment,  however,  I  was 
wrong,  as  Protestants  are  apt  to  be  wrong  ninety-nine  times  in  a 
hundred  whenever  they  rush  at  conclusions  unfavorable  to  a  priest. 
I  was  right,  and  the  priest  was  right  also. 

In  the  so-called  King  James  version  of  the  scriptures,  the  line  in 
Isaiah  reads  as  I  have  it  here.  In  the  old  Cruden's  Concordance  of 
the  Scriptures  the  same  form  may  be  found,  but  in  the  new  Protest- 
ant Revised  Edition  of  the  Scriptures,  published  ten  years  ago,  the 
expression  reads:  "A  garland  for  ashes,"  and  in  the  Catholic  Mon- 
treal-English version  of  1853,  translated  from  "  The  Latin  Vulgate," 
the  expression  reads:  "  A  crown  for  ashes." 

I  have  not  looked  at  my  Hebrew  Bible  for  many  years,  and  wer;^  1 
to  search  among  the  Greek  and  Hebrew  roots  for  the  more  literal 
meaning,  and  express  my  judgment  on  those  grounds,  my  jud^r- 
ment  might  not  weigh  much  on  a  question  of  this  kind,  hence  I  let 
the  matter  pass,  admitting  that,  probably,  the  later  English  versions. 
Catholic  and  Protestant,  may  give  the  more  literal  translation.  But 
what  does  one  translator  in  a  thousand  know  of  poetry?  And  tlie 
language  here  is  perfectly  and  beautifully  poetic. 

Moreover,  the  prophet  is  speaking  in  general  terms — not  of  one 
person  who,  in  return  for  hie  sorrow,  is  to  receive  a  crown,  or  a  gar- 
land of  joy — but  of  many  such;  of  "  them,"  and  of  an  eternal  world- 
wide universal  principle  of  God's  goodness,  whereby  He  giveth  mill- 
ions of  crowns  and  garlands  for  the  universal  cryings  and  ashes  of 
sorrow  and  death. 

And  as  Isaiah  was  a  master  in  literature  as  well  as  an  inspired 
prophet  of  God,  he  would  not  only  write  grammatically,  but  in  per- 


"BEAUTY  FOR  ASHES."  5 

feet  accord  with  the  spirit  and  scope  of  his  own  God-inspired 
thought. 

To  my  mind,  it  is  weak  and  almost  silly  to  say  of  the  Eternal  in 
this  connection:  He  giveth  them  a  garland  or  a  crown  for  ashes. 
The  prophet  has  in  mind  the  afflicted,  the  down-trodden,  the  sor- 
rowful, the  dejected,  the  burden-bearing,  the  dying,  the  hopeless, 
the  anxious-eyed,  the  trembling,  the  tottering,  the  falling  and  the 
fallen  all  over  the  world  and  the  ages — whose  hopes  are  dead, 
whose  garlands  fled,  by  all  the  world  deserted — the  millions  in 
all  times  and  nations  who  have  been  slain  for  liberty,  for  truth, 
for  righteousness,  for  love,  for  glory,  the  millions  whose  agonizing 
son'ow,  and  tears,  and  groans,  and  sighs  as  of  broken  and  shat- 
tered hearts  have  sought  the  hard-blue  sides  all  unavailing — the 
millions  whose  ashes  of  despair  have  blinded  the  eyes  of  faith,  hope, 
and  mayhap  of  charity,  and  this  divine  messenger  in  the  Spirit  of 
the  Lord  God — the  eternal  Father — proclaims  aloud  to  all  of  these 
in  all  ages  and  times,  that  there  is  a  power,  a  God  in  Heaven,  and  in 
all  the  affairs  of  men,  who  weighs  the  burdens,  counts  the  tears,  hears 
the  moans,  feels  the  sorrows,  and  out  of  the  very  ashes  of  death  and 
darkness  evolves  new  hope,  new  faith,  new  life,  new  glory — in  a 
word — giveth  "  Beauty  for  Ashes,"  and  that  to  this  law  of  eternal 
ministry  He  holds  all  worlds,  all  forces,  all  stars,  suns,  flowers,  har- 
monies, as  in  the  hollow  of  His  benignant  hand,  and  giveth  "  Beauty 
for  Ashes  "  as  lavishly  as  He  gives  light  for  darkness  in  every  corner 
where  the  sun  doth  shine. 

A  garland  or  a  crown  is  too  small  for  this  thought.  No  garland, 
no  crown  could  span  the  brow  of  universal  sorrow  and  death.  It  is 
an  ever-springing  perennial  beauty,  in  the  abstract  and  in  the  con- 
crete, for  every  broken  heart,  that  the  poet-prophet  has  in  mind. 
For  he  speaketh  still,  and  his  words  are  fresh  every  morning  and  new 
every  evening,  and  wait  at  the  crumbling  grave-stones  of  all  our 
buried  loves  and  expectations,  sapng  as  of  old:  "  He  giveth  Beauty 
for  Ashes,"  only  open  thine  eyes  and  bare  thy  brow  to  the  rainbow 
blessings  of  His  eternal  love. 

So  pregnant,  so  blessed,  so  world-wide  and  soul-deep  are  these 
words  of  the  prophet  to  my  late  waiting  eyes. 

In  truth,  this  is  not  alone  a  spiritual  fact  or  a  spiritual  dream. 

Scripture  and  science  are  one  in  the  thought  that  primal  existence 
was  chaotic,  nebulous,  void,  and  that  darkness  covered  the  abysses 
above  and  beneath — an  empty  void,  or  the  fine  crushed  ashes  of  mill- 


0  THE  GLOBE. 

ions  of  pre-existing  worlds  and  ages  now  and  long  since  floating  in 
vacuity,  an  unseen  nonentity  of  passionless,  lifeless,  broken  atoms, 
and  worlds  and  ages  gone  to  thinnest  air. 

Say  it  took  six  days:  say  it  took  millions  of  centuries!  Who  cares? 
But  what  have  we  in  the  panorama  of  the  heavens  and  the  earth  to- 
day? 

Surely  the  spirit  of  the  Eternal  moved  upon  and  within  the  seeth- 
ing darkness,  and  out  of  the  nebulous  ashes  of  our  unshaped  uni- 
verse what  Beauty  hath  not  the  Eternal  given  to  our  hearts  and  eyes? 

1  am  not  now  talking  of  poetry,  but  of  worlds,  of  suns,  of  stars,  of 
endless  system  of  suns  and  stars  and  worlds,  whose  infinite  motions 
in  space  and  time  are  soft,  silent  and  beautiful  as  an  angeFs  whis- 
pered song. 

On  our  own  little  planet,  what  have  we  but  the  same  testimony 
from  all  the  ages? — from  dewy  leaf  and  primrose  cup  He  pours  eter- 
nal wine. 

The  mightiest  and  highest  mountains  ground  to  powdered  ashes 
are  still  clothed  with  beauty  at  their  feet,  and  through  all  their 
crevices  and  valleys.  Out  of  the  ashes  of  their  cleft  rocks,  among 
the  highest  peaks,  where  the  feet  of  man  may  never  tread,  the  dear 
ferns  and  mosses  grow.  Our  loveliest  and  best  adorned  cemeteries 
of  the  dead  are  still  grass  grown,  and  the  varied  hues  of  our  grasses 
have  all  the  colors,  all  the  shadings  of  all  the  flora  of  the  world;  and 
what  with  their  hewn  and  sculptured  monuments  and  their  rich 
adornment  of  flowers,  our  modern  graveyards,  out  of  God's  own  love, 
springing  in  the  human  breast,  have  become  gardens  of  dreamland, 
where  roses  and  violets  almost  cover  the  dead  with  forgetfulness, 
and  force  us  to  believe  in  higher  transformations  of  spiritual  beauty 
in  the  immortal  homes  of  the  human  soul. 

What  are  all  our  present  ages  of  hope  and  liberty  but  God's  own 
reincarnation  and  resurrection — of  the  battling  and  broken  heroisms 
of  past  ages  of  despair? 

Every  part  of  the  wide  world  has  its  own  chosen  era  of  spring- 
time, when  new  sunbeams  kiss  the  coldest  corners  of  creation  and 
bring  forth  its  maiden  blushes  in  myriads  of  flowers.  Over  hun- 
dreds of  miles  of  burnt-black  prairie,  rough  and  repulsive  with  the 
charred  ashes  of  long,  fast-flying  sheets  of  flame,  I  have  seen  the  first 
greenness  of  April  and  May  followed  by  radiant,  far-reaching  areas 
of  infinitely  varied  and  namelessly  beautiful  prairie  flowers.  In 
truth,  the  whole  wide  world  is  an  ever  living  testimony  alike  to  the 


''BEAUTY  FOR  ASHES."  7 

truth  of  the  prophet's  words  and  to  the  eternal  benevolence  of 
God. 

Even  the  sufferings  of  the  unfortunate,  the  shiftless  and  the 
needy  in  our  coldest  and  darkest  winter  hours  are  speedily  met  by 
some  human  benevolence,  thus  perpetuating  the  eternal  law  of 
Beauty  for  Ashes,  wherever  the  sweeten:  thoughts  of  God  have 
found  their  winning  way. 

In  fact,  everywhere — the  flowers  beneath  our  feet,  the  stars  and 
the  sunshine  above  our  heads,  the  lessons  of  past  history,  echoes  of 
forgotten  ages,  the  glimmer  of  eternal  dawn  and  the  glow  of  cease- 
less sunsets,  the  songs  of  birds,  the  anthems  of  human  music,  the 
quenchless  but  kindly  protests  of  unceasing  hum&n  love,  the  gifts 
of  charity,  the  forgiveness  of  wrongs,  the  healings  of  the  wars  of  the 
nations,  the  birth  of  genius  and  the  clusterings  of  loyalty,  of  ad- 
miration, of  adoration  around  the  brow  of  greatness,  and  the  carved 
monuments  of  human  gratitude,  the  instincts  of  motherhood  and 
fatherhood  that  outlive  all  ingratitude;  all,  all  proclaim  this  under- 
lying love  of  the  universe,  and  prove  to  all  but  the  shameless  minions 
of  Ingersoll  atheism,  that  the  Eternal  giveth  "  Beauty  for  Ashes  " 
wherever  a  human  heart  is  willing,  or  any  burnt  and  haxdened  spot 
of  the  world  can  possibly  respond. 

If  the  skeptic,  the  pessimist  replies:  "And  He  giveth  ashes  for 
beauty  as  well,"  murders  millions  in  shipwreck,  crushes  other  mill- 
ions to  death  in  avalanches  of  volcanic  flames,  dooms  whole  cities  to 
destruction  by  cyclones,  devastates  vast  areas  of  the  world  by  pesti- 
lence and  infectious  disease,  I  ask,  how  little  of  all  this  is  traceable 
directly  to  God's  Providence,  and  how  much  of  it  to  man's  own 
degraded  and  ambitious  will;  and  even  when  the  bolt  of  destruction 
is  direct  from  heaven,  liow  few  of  us  are  smitten  compared  with  the 
vast  millions  who  deserve  to  be  smitten,  and  how  quickly  the  recuper- 
ating forces  of  Nature  and  of  mankind,  working  with  an  overruling 
Providence,  build  the  waste  places  and  heal  the  broken  hearts  that 
remain. 

The  theme  is  endless  and  full  of  beauty.  I  could  quote  chapter 
after  chapter  in  the  prophet  Isaiah  alone — then  fly  to  the  gospels, 
the  epistles,  the  Apocalypse — yea,  to  all  the  prophets,  poets  and  mas- 
ter singers  of  the  world,  and  prove  to  you  that  the  divine  in  us,  the 
beautiful  ministry  above  us,  are  all  in  touch  with  the  cheerful  view 
of  Nature  and  Providence,  so  sweetly  sung  in  the  three  simple  words 
of  our  text — "  Beauty  for  Ashes  " —  until  all  the  eternal  springs  of 


8  THE  GLOBE. 

love  are  hopeless  and  dry;  and,  surely,  like  a  good  host,  I  have  kept 
the  best  wine  for  the  last. 

What  are  all  the  thoughts  I  have  mentioned — all  the  testimony  of 
all  the  ages  and  the  worlds  touching  the  working  of  this  divine 
law  in  Nature  and  in  ordinary  human  affairs — compared  with  the 
thought,  the  fact  of  its  supreme  and  perpetual  working  in  the  super- 
natural realms  for  the  redemption,  evolution  and  glorification  of 
the  moral  and  spiritual  soul  and  life  of  man? 

Whatever  we  may  think  of  the  Eden  story,  of  the  fall,  of  sin  in 
the  abstract,  or  as  taught  in  the  dogma  and  philosophy  of  Christen- 
dom, every  intelligent  and  honest-minded  man  knows  only  too  well 
that  there  is  somewhere  a  sad  rift  in  the  lute  of  time.  Whoever 
Adam  was  and  however  he  came  into  being,  by  Darwinian  methods 
or  by  pure  creation,  the  story  of  the  first  man  is  simply  the  story  of 
every  man  since  born  into  the  world — the  sweet  Edens  of  child- 
hood, the  richer  and  rarer  Edens  of  pure  and  exalted  conscious  man- 
hood, not  to  speak  of  the  ordinary  lives  of  ordinary  mankind — how 
surely  and  how  constantly  are  they  invaded  by  the  tempter,  dark- 
ened and  shadow-covered,  and  filled  with  despair  by  the  yieldings 
of  the  tempted,  until  the  experience  of  every  man  forces  him  to 
hide  from  the  face  of  God  and  to  seek  in  a  thousand  ways  to  ease  his 
troubled  conscience,  to  find  some  sort  of  union  with  the  broken 
eternal  harmony  between  God  and  his  own  human  soul. 

And  whatever  men  may  think  of  the  dogmas  of  the  Church  con- 
cerning the  one  and  only  divine  method  of  healing  the  broken  heart 
of  the  world,  of  restoring  its  peace,  of  recreating  and  inspiring  the 
human  will  toward  unity  with  the  divine,  of  sanctifying  the  human 
»oul  through  the  special  and  supernatural  gift  of  grace  by  faith  in 
His  incarnate  Son,  as  expounded  and  offered  in  the  Sacraments  of 
the  Church,  the  simple  facts  of  all  the  nations  as  recorded  through 
all  the  ages  of  history  must  convince  the  reason  of  the  intelligent 
that  wave  after  wave  of  evil,  passion,  greed,  lust,  ambition,  injustice, 
and  million-fold  wrongs — even  judged  by  such  standards  as  the  best 
men  of  the  race  have  set  up  as  standards  of  the  true  and  the  good — 
has  swept  nation  after  nation  and  people  after  people  to  utter  de- 
atruction,  so  that  the  only  view  of  the  record  that  bears  the  sem- 
blance of  reason  is  that  some  overruling  Providence  has,  in  sheer 
justice,  let  loose  the  flames  of  eternal  vengeance  until  from  the  Nile 
to  the  Ganges,  from  the  plains  of  the  Himalayas  to  the  Alps,  to  the 
Tiber,  to  the  Rhine,  yea,  from  the  Delaware  to  the  Mississippi  and 


' '  BE  A  UTY  FOR  ASHES, ' '  9 

across  our  new  plains  to  the  Golden  Gate  and  the  peaceful  sea,  they 
have  devoured  effete  and  wasted  nations  of  men,  leaving  only  or 
mainly  heaps  of  ashes  and  the  long,  low  wailings  of  countless  mill- 
ions of  dead. 

Either  the  nations  have  been  too  sinful  to  be  allowed  to  live,  or 
the  soul  of  the  eternal  Destroyer  of  nations  is  unjust  to  the  core. 

Scholarly  saints  like  Colonel  Eobert  G.  Ingersoll  take  the  latter 
view  of  the  case,  and  curse  God  as  long  as  their  cursing  pays. 

The  more  intelligent  and  more  truthful  of  the  human  race  have 
always  felt  that  the  nations  got  only  their  deserts,  and  that  the  eter- 
nal heart  of  Providence  was  not  only  just,  but  kind. 

Again,  whatever  conclusion  men  may  reach  concerning  the  causes 
or  the  justice  at  the  heart  of  the  destructions  of  the  nations,  they 
must  admit  that  human  reason  has  never  yet  found  a  preventive  or 
a  cure,  and  the  deeper  they  reason,  the  more  clearly  will  they  be  con- 
vinced with  Plato  and  other  deeper  thinkers  among  the  ancients 
that  only  an  incarnate  God,  entering  our  human  nature,  so  inspiring 
it  at  the  very  fountains  of  our  being — inspiring  our  very  flesh,  and 
mind,  and  heart,  and  will  toward  a  new  ideal  of  life,  could  or  can 
possibly  avert  from  future  ages  and  nations  the  calamities  that 
have  befallen  the  ages  and  nations  of  the  past. 

Now  it  is  this  highest  and  last  conceivable  ideal  beauty  of  eternity 
that  I  am  to  preach  in  this  sermon — the  Rose  of  Sharon — the  Star  of 
Bethlehem — the  Bright  and  Morning  star — the  Sun  of  Righteous- 
ness— the  idealized,  the  actual,  highest  possible  human  incarnation 
of  God's  eternal  love — as  God  is  Love. 

You  all  know  of  Jesus  of  Nazareth — the  Christ,  the  Son  of  the  liv- 
ing God — God  with  us.  I  will  not  press  the  dogma  that  there  is  no 
other  name  given  under  heaven  among  men  whereby  we  must  be 
saved.  I  do  not  forget  that,  to  say  "  you  must "  to  a  human  being, 
is  to  make  him  feel,  if  not  to  say,  "  I  won't."  I  will  not  trespass  on 
the  realm  of  dogma,  I  am  simply  pointing  a  moral  to  this  and  to  that 
acknowledged  incident  of  history.  I  can  prove — have  proven  in 
No.  8  of  this  Review — that  Jesus  of  Nazareth  met  and  still  meets  all 
conceivable  ideals  and  demands  of  human  reason  concerning  a  pos- 
sible incarnation  of  God;  and  if  this  was  what  we  needed — if  all 
highest  as  well  as  lowest  methods  of  mere  human  ministry  failed 
the  nations  of  old,  and  are  sure  to  fail  us  as  well — surely  it  is  worth 
the  while  of  every  intelligent  human  soul  to  study  well  the  person  of 
Jesus,  and  if  he  is,  as  tens  of  thousands  of  pure,  and  holy,  and  gifted. 


10  THE  GLOBE. 

and  wise,  and  exalted  human  souls  have  seen,  professed  and  believed 
— the  Christ,  the  unrivaled  and  anointed  of  heaven — incarnate 
expressly  and  especially  for  our  redemption — the  healer  of  all  an- 
cient hurts,  the  ideal  dream  of  manhood  for  the  future,  the  Saviour, 
lover,  leader,  inspirer  of  all  that  is  conceivably  great,  and  tender, 
and  loving,  and  lovable  in  all  the  future  ages  of  the  world,  surely  we 
have  in  him,  the  last  and  greatest  fulfillment  of  the  old  and  beautiful 
poem  of  the  prophet — that  God  giveth  Beauty  for  Ashes  in  all  the 
realms  of  his  universal  and  eternal  reign. 

For  as  man  in  his  ordinary  intellectual  life  is  master  of  and  su- 
perior to  all  natural  objects  and  things,  so  man  in  his  moral  life — 
yea,  supremely  in  his  spiritual  life — guided  by  eternal  love,  is  su- 
perior to  every  other  form  or  conception  of  human  life,  and  as  Jesus 
stood  and  stands  as  the  ideal,  incarnate,  eternal  love  in  human  fonn. 
He  is  so  inconceivably  the  most  beautiful  object  in  the  universe  that 
it  were  a  dream  of  barbarous  and  blackened  darkness  of  the  human 
soul  to  do  less  than  love  Him  with  all  the  heart,  and  mind,  and  will. 

But  this  is  only  looking  at  Jesus  as  an  ideal  personal  being,  in 
contrast  with  all  the  wrecks,  as  with  all  the  heroes  of  past  human 
history.  They  are  gone  to  ashes.  He  remaineth  the  eternal  Son  of 
God's  eternal  love,  ever  with  us — the  same  yesterday,  to-day  and  for- 
ever. But  it  is  not  alone  in  His  person  and  life,  it  is  supremely  in 
His  ministry  to  and  for  the  human  race  that  Jesus  becomes  the  ideal 
realization  of  the  poet-prophet's  words. 

Nineteen  hundred  years  ago  His  last  agonized  cry  went  up  to 
God  apparently  unanswered:  "  My  God,  my  God!  Why  hast  Thou 
forsaken  me?  "  That  is  the  bitterest  cry  that  ever  rent  the  ears  of 
the  world,  and  those  who  understand  it  best — those  who,  having 
striven  for  His  own  ideal  of  love,  have  felt  the  same  or  a  similar 
agony,  are  the  last  to  wonder  why  the  heavens  closed  in  darkness 
roimd  the  world  that  hour,  a  darkness  such  as  had  never  been  known 
before. 

The  richest  pearl  of  all  the  universe  had  been  flung  away.  The 
rarest  flower  that  ever  grew  in  the  shape  of  a  chaste  and  stainless 
human  soul  had  been  plucked,  and  spit  upon,  and  spurned.  The 
hoHest  hfe  of  eternal  loyalty  to  the  dreams  of  divine  love  had  been 
scorned  as  an  upstart,  pestilent  fellow — a  disturber  of  the  blasphe- 
mous and  egotistic  piety  of  His  own  day. 

For  an  hour — for  a  day — the  new  Edens  of  human  hopes  that 
centred  around  Him  grew  darker  than  the  primal  Eden  of  old— dust 


* '  BE  A  XJTY  FOR  ASHES. "  11 

to  dust,  ashes  to  ashes — even  the  bleeding  heart  of  God's  love  now  all 
gone  to  dust  and  ashes,  to  agony  and  despair. 

Surely  there  will  be  no  sunrise  on  the  morrow.  Surely  no  new 
morning  of  hope  will  ever  bless  the  world.  "  His  blood  be  upon  us 
and  upon  our  children,"  was  the  blasphemous  cry  of  the  saints  of 
His  day.  So  little  did  they  understand  the  deathless  form  of  all 
philosophy — that "  God  is  Love,  and  whoso  dwelleth  in  love  dwelleth 
in  God  and  God  in  him."  In  truth,  do  we  understand  it  in  these 
late  days?  Dear  friends,  the  morning  cometh,  and  no  blackest  or 
widest  cloud  can  ever  wholly  envelop  the  world. 

I  suppose  it  was  comparatively  easy  for  the  Almighty  to  make  a 
natural  man,  whatever  processes  He  employed.  Plainly,  it  was  a  far 
more  difficult  work  to  make  a  God-man,  and  even  that  was  trivial 
compared  with  the  work  of  making  the  human  race  into  the  likeness 
of  this  God-man.  Yet,  this  is  the  process  of  Beauty  for  Ashes — 
going  on  in  all  our  hearts  and  in  all  nations  to-day. 

Nineteen  hundred  years  ago  it  was  rocked  in  the  cradle  of  Beth- 
lehem, nailed  to  the  cross  on  Calvary,  revived  on  the  day  of  Pente- 
cost, persecuted  to  death  in  the  catacombs,  then  heralded  by  kings, 
built  into  no  end  of  creeds,  churches,  temples,  souls  of  martyrs, 
saints;  and  to-day  the  altars  of  Christ's  eternal  love  are  flower 
crowned,  crowded  with  loving  hearts,  and  the  shrines  of  His  beauty 
of  soul  are  the  rainbows,  dawns,  sun  splendors,  adorations,  anthems 
of  a  loving  world,  and  measureless  are  the  heavens  of  fadeless  beauty 
of  love  and  life  that  are  springing  from  the  ashes  of  Christ's  love  and 
despair. 

All  the  hillsides  of  the  world  are  dotted  with  temples  devoted  to 
His  worship.  All  the  crowded  cities  of  modern  civilization  are 
safe-guarded  and  blessed  and  beautified  alike  by  the  aspiring  pin- 
nacles of  His  churches  and  the  blessed  altars  and  sanctuaries 
wherein  His  presence  dwells. 

Tens  of  millions  of  human  hearts  wherein  dwelt,  by  nature,  the 
ashes  of  lust,  of  doubt,  and  despair,  have  found  through  Him  the 
rest,  the  hope,  the  beauty  of  faith  and  eternal  love  springing  up 
within  them  and  growing  stronger  and  more  beautiful  through  all 
their  human  lives. 

The  nations  that  sat  in  darkness  have  seen  a  great  light;  eyes  that 
were  blinded  by  sin  and  shame  have  seen  the  heavens  opened,  and  a 
new  world — a  new  universe  of  enchanting  beauty,  ruled  by  the 
deeper  enchantment  of  perfect  wisdom  and  perfect  love. 


12  THE  GLOBE. 

As  gold  amoDg  metals,  as  the  diamond  among  precious  stones,  as 
the  sun  among  all  visible  heavenly  worlds,  as  the  sinless  face  of  per- 
fect love  among  the  jaded  and  debauched  faces  of  a  world  of  lust,  so 
is  the  beautiful  face,  the  stainless  soul  of  this  star  of  eternal  hope 
among  the  wrecked  hearts  and  nations  of  mankind.  In  truth,  it  is 
(lod's  own  fadeless  and  stainless  beauty  of  incarnate  love  for  all  the 
ashes  of  ruined  human  history. 

The  grand  and  massive  architecture  of  ancient  Egypt  was  a  won- 
drous victory  over  the  sand  and  ashes  of  the  valley  of  the  Nile. 
The  famed  gardens  and  palaces  of  ancient  Babylon  must  have 
seemed  like  deathless  Edens  of  perpetual  beauty  in  place  of  the 
rugged  slopes  of  crumbling  hillsides  tliat  first  met  the  eyes  of  the 
founders  of  the  old  Persian  civilization.  The  temples  of  Greece — 
more  beautiful  than  any  buildings  before  or  since  erected  on  the  face 
of  the  world — and  her  splendid  sculpture,  so  life-like  that  to  this 
hour  all  our  modern  work  seems  tame  and  artificial  beside  it.  The 
great  and  new-arched  and  pillared  glories  of  ancient  Kome — what 
masteries  of  beauty  were  in  all  these  over  the  primal  and  chaotic 
nebulae  of  existence  out  of  which  the  ancients  had  to  build  and  live. 
And  the  once  venerable  and  lovely  temple  of  Jerusalem,  in  prepar- 
ation for  which  David  hoarded,  and  for  the  building  of  wliich 
Solomon  strained  every  thought  and  nerve:  what  a  transformation 
from  the  ashes  of  the  earlier  Hebrew  bondage,  the  desert  wander- 
ings and  the  days  of  their  moving  tabernacle  of  beautiful  devotion; 
but  most  of  all  this  has  long  since  crumbled  into  ashes  again. 

In  truth,  so  swift  are  the  winged  winds  of  heaven  that  already 
many  of  the  earlier  temples  of  Christendom,  and  these  the  most 
beautiful  ever  reared  by  mortal  hand,  have  fallen  to  decay.  So 
transient  are  all  the  merely  physical  works  of  mankind,  while  the 
higher  beauties  of  the  mind,  of  the  heart,  of  love  and  of  martyrdom 
for  love's  sake — as  supremely  manifested  by  Jesus  of  Nazareth — 
are  as  fadeless  and  immortal  as  the  very  being  of  God.  In  truth, 
such  love  is  the  heart  and  care  of  God's  own  being. 

Would  that  I  could  make  men  understand  this — that  Christ — that 
Christianity — is  not  slavery  to  irrational  creeds,  but  loyalty  to  the 
sweetest  and  loveliest  soul  that  ever  was  born  or  that  ever  can  be 
bom  into  this  world,  and  that  once  the  human  heart  yields  itself  to 
this  ideal  holy  of  holies  of  all  the  sacrednesses  of  the  universe,  every 
dogma  of  the  Church  becomes  more  rational  and  more  believable 
than  any  simplest  proposition  ever  formed  by  mortal  man. 


' '  BE  A  UTY  FOR  ASHES. ' '  13 

I  doubt  not  there  are  many  touches  of  ancient  Egyptian  wisdom 
embodied  in  the  earlier  books  of  the  Hebrew  Scriptures  usually  at- 
tributed to  Moses.  God  works  by  means,  and  the  evolution  of  He- 
brew life  in  Egypt  was  plainly  that,  through  Moses,  the  favored  son 
of  the  race,  whatever  was  good  and  worth  perpetuating  in  the  old 
Egyptian  civilization  should  be  given,  through  him,  with  a  divine 
touch  of  a  new  divine  unity  and  a  higher  moral  law  to  the  Hebrew 
race,  and  through  them  to  the  succeeding  ages  of  mankind.  And 
the  modern  Christian — Catholic  or  what  not — who  turns  up  his 
nose  at  the  literary,  moral  or  other  accomplishments  of  the  ancient 
nations  may  be  an  excellent  bigot,  but  he  is  utterly  unfit  to  be  the 
interpreter  of  God  or  human  history  for  the  benefit  of  modern  ages. 

Precisely  the  same  is  true  of  the  modem  scientist — old  mound 
digger,  or  what  not — who  has  buried  his  nose  so  long  in  the  mines 
of  ancient  cities,  the  crumblings  of  ancient  mountains,  the  fly-specks 
of  ancient  parchments,  that  he  is  incapable  of  seeing  the  richer  and 
rarer  eternal  splendors  of  thought  that  have  come  into  the  world 
through  the  love,  and  life,  and  death  of  Jesus,  the  eternal  Son  of 
God. 

I  admire  the  dramas  of  Sophocles  in  their  way  as  profoundly  as  I 
admire  the  dramas  of  Shakespeare,  and  I  look  upon  each  as  a  mani- 
festation of  Beauty  for  Ashes  in  his  own  sphere,  but  Dante  sings  a 
higher  theme  than  any  ancient  ever  knew,  and  touches  higher  realms 
of  poetic  beauty  than  any  poet  has  ever  touched  who  was  not  in- 
spired by  the  absorbing,  all-conquering  and  all-beautiful  thought  of 
redeeming  love.  But  Dante  is  only  a  faint  re-echo  of  Isaiah,  of  St. 
Paul,  of  John  in  the  Apocalypse,  and  these  again  are  only  faint 
echoes  of  the  world-mastering  soul  who  gave  His  precious  life  for 
His  love's  sake,  and  by  his  death  and  resurrection  crowned  the  end- 
less eternities  with  such  radiant  "  Beauty  for  Ashes  "  that  only  the 
true,  and  the  brave,  and  the  humble,  and  the  meek,  and  the  lowly  of 
heart  are  able  to  look  upon  His  eternal  splendor  and  to  dream  of 
dawns  and  mid-days,  of  cloudless  inefl^able  beauties  of  being,  of 
thought,  of  love,  and  of  the  eternal  dwellings  of  love  in  the  stainless 
heavens  of  eternity. 

So  through  Christ  and  His  Church — as  I  understand  it  all — is 
this  eternal  law  of  loving,  divine  benevolence  going  on  in  all  parts  of 
the  world  to-day,  and  so  destined  to  go  on  until  every  available  atom 
of  the  universe,  every  available  thought,  despair,  effort,  hope,  and 
hopelessness  of  man  shall  be  transformed  into  the  beauty  of  faith. 


14  THE  OLOBE. 

hope  and  charity — the  eternal  triplets  of  redemption — evolved, 
created  anew,  made  lovable  and  loving  by  the  grace  of  the  older 
Trinity  of  God  the  Father,  God  the  Son,  and  God  the  Holy  Ghost, 
the  hidden,  mystic  glory  of  all  eternity. 

William  Henry  Thorne. 


IN   SAN   ONOFRIO. 


Within  the  little  church  upon  the  slope 

Of  Rome's  Janiculum  dead  Tasso  lies; 

Above  his  grave  svi^eet  prayers  and  incense  rise; 
And  from  the  painted  window  Christ,  our  hope, 
Imparts  a  light  with  which  no  shadows  cope. 

The  sun-suffused  arches  glow  like  skies; 

O  Tasso!   is  not  this  thy  paradise. 
Or  is  thy  heaven  a  realm  of  wider  scope? 

In  prayerful  hush  the  saints  and  angels  dream; 

While  Mary  and  the  reading  Child  are  still; 

Celestial  peace  and  holiness  are  there: 
Oh,  it  were  well  to  iBnd  across  death's  stream, 

After  a  life  beset  with  .direst  ill, 

This  heavenly  calm  on-stealing  unaware! 


Abigail  Tayloe. 


A  NEW  LITERARY  GENIUS. 


The  Flower  That  Grew  in  the  Sand,  and  Other  Stories. 
By  Mrs.  Ella  Higginson.  The  Calvert  Company:  Seattle, 
Wash. 

This  book  is  one  of  the  pleasantest  visitors  that  has  ever  honored 
the  Globe  office.  It  is  the  old  story.  Just  as  the  world  is  sick  of 
such  dullards  as  Lowell,  and  Holmes,  and  Howells,  and  James,  not 
to  speak  of  whole  nameless  gangs  of  such  writers  as  Steadman  and 
Fawcet,  and  is  dreaming  that  genius  has  fled  to  the  woods  or  the 
stars,  here  comes  a  woman  all  the  way  from  Seattle,  breathing  the 
air  of  the  Western  mountains  and  seas,  bringing  us  a  "  flower  that 
grew  in  the  sand,"  and  the  soul  of  it,  the  brightness  of  it,  the  daz- 


A  NEW  LITERARY  GENIUS.  15 

zling  natural  beauty  of  it,  from  cover  to  cover,  are  all  so  captivating 
that  we  of  the  East  would  weave  laurel  wreaths  for  her — threaded 
^-ith  violets,  dashed  with  true  English  primroses,  threaded  with 
jessamine  and  little  tufts  of  heliotrope,  and  all  the  latest  of  our 
choicest  roses — giving  her  beauty  for  beauty  and  love  for  love. 

And  the  Seattle  printers  and  publishers  of  the  book  are  to  be 
congratulated.  The  illustrations  are  nothing  to  speak  of,  but  the 
printing  and  binding  and  the  total  make-up  of  the  work  are  equal  to 
the  best  of  the  famous  Cambridge  Press,  which  has  done  such  excel- 
lent work  these  many  years  for  certain  Boston  publishers. 

The  typical  sand  flower  is  the  cactus,  hence  a  very  dainty  illustra- 
tion of  this  is  stamped  in  good  green  and  red  on  the  first  cover — not 
gaudy  and  foolish,  as  they  do  so  many  things  in  the  West,  but  mod- 
est, neat,  characteristic  and  beautiful.  And  the  book  is  full  of  flow- 
ers— larkspur,  old  moss  roses,  candytuff,  asters,  sweet  peas,  etc., 
the  old  favorites  of  the  village  gardens — ^but  the  flowers  that  grow  in 
the  sand  and  those  that  bloom  in  the  spring — old-fashioned  and  new- 
fashioned — are  nothing  compared  with  the  flowers  of  creative  genius, 
of  clearly  outlined  character,  of  moral  worth  and  homely  heroism, 
that  adorn  the  pages  of  Mrs.  Higginson's  stories. 

These  stories  have  appeared  in  certain  magazines  and  newspapers, 
but  it  is  with  modern  stories  and  choice  poems  and  other  literary 
work  appearing  in  our  magazines — much  as  Carlyle  once  said  of  his 
inimitable  "  Sartor  Resartus  " — ^that  it  had  fallen  asleep  in  Fraser's 
Magazine.  Fraser's  was  the  best  English  magazine  in  its  day, 
and  our  magazines  seem,  at  times,  to  keep  new  writers  of  genius 
from  starvation  and  nameless  hells  of  despair,  but  a  poem,  a  story,  or 
any  good  literary  work  must  get  itself  into  a  book  before  the  world 
will  properly  appreciate  it,  and  I  am  very  glad  that  Mrs.  Higginson's 
stories  have  found  this  form.  They  are  well  worthy  of  their  pres- 
ent setting,  and  they  ought  to  be  read  by  admiring  millions. 

In  clippings  of  notices  that  accompany  the  book,  the  Chicago 
Journal,  the  Northwest  Magazine,  the  Chicago  Graphic  and  other 
papers,  plainly  ignorant  of  all  literary  discrimination,  compare  Mrs. 
Higginson's  work  with  Joaquin  Miller's,  intending  to  compliment 
Mrs.  Higginson  by  such  comparisons. 

Such  critics  not  only  make  me  tired,  they  make  me  swear — in 
whispers,  of  course.  The  truth  is,  that  Joaquin  Miller  was  always  a 
posing  slouch:  simply  this  and  nothing  more.  He  never  wrote  a 
perfect  sentence  or  a  perfect  stanza  of  poetry  in  all  his  days.    He  is 


16  THE  GLOBE, 

simply  the  Walt  Whitman-cowboy  literateur  of  the  Western  back- 
woods— the  booted,  open-throated,  open-mouthed  slouch  of  Amer- 
ican literature.  But  Mrs.  Higginson  writes  only  perfect  sentences. 
I  am  now  speaking  of  her  work  as  literary  matter.  Either  by  some 
hereditary  gift  of  ancient  genius,  or  by  suffering  and  writing  and 
thinking  and  working  till  the  sands  of  the  Western  seas  have  filtered 
the  flowing  thoughts  of  her  soul  to  pure  diamonds,  she  has  mastered 
the  art  of  writing. 

Every  fellow  can  write  in  our  day — thanks  to  the  clap-trap  of  our 
public  schools — still  there  is  not  one  good  writer  in  a  million,  and 
Mrs.  Higginson  is  one  of  these. 

In  her  choice  of  home-like  characters  of  the  Far  Western  type, 
and  in  her  clear-cut  delineation  of  such  characters,  Mrs.  Higginson 
more  nearly  resembles  Bret  Harte  than  any  other  American  writer, 
and  Bret  Harte  was,  and  still  remains,  the  cleverest  literary  genius 
this  country  has  produced  since  its  neglect  of  genius  murdered 
Edgar  Allen  Poe. 

But  Mrs.  Higginson  is  not  another  Bret  Harte.  Her  writings  in- 
dicate that  she  is  a  Christian,  that  she  has  imbibed  from  the  eternal 
fountains  of  truth  a  clear  perception  of  those  moral  heroisms  known 
only  to  men  and  women  who  are  in  the  secret  of  Christ's  passionate 
and  redemptive  love. 

This  Bret  Harte  never  knew,  and  the  entire  theme  of  it  was,  and 
remains,  a  mockery  in  the  life  of  such  harlequins  as  Joaquin  Miller 
and  Walt  Wliitman.  As  for  Mr.  Howells,  I  understand  that  he 
never  read  the  scriptures  till  he  was  a  grown  man.  God  pity  these 
poor,  half-starved  literary  souls  who  presume  to  teach  in  the  nine- 
teenth Christian  century,  and  still  have  never  learned  or  tried  to  live 
the  first  principles  of  Christian  life. 

In  truth,  it  is  on  account  of  what  I  will  call  the  moral  sublimity, 
found  somewhere  or  other  in  all  Mrs.  Higginson's  stories,  that  I  have 
been  moved  to  say  of  her  work  the  best  word  I  am  able  to  say. 

In  every  story  the  true  hero  or  heroine,  through  some  heroic  min- 
istry of  self-sacrifice,  conquers  all  the  devils  in  sight  and  becomes  a 
sane  human  being. 

It  is  true  that  this  very  element  in  her  work  gives  it  a  kind  of 
sameness  or  monotony,  but  the  stories  were  written  at  different 
times  for  different  periodicals,  and  the  sameness  referred  to  is  not 
noticeable  unless  one  reads  them  all — as  I  read  them — consecutively. 

I  do  not  know  either  the  age  or  the  circumstances  of  Mrs.  Higgin- 


ARE  WE  A   CHRISTIAN  NATION?  17 

son,  but  her  pen  is  touched  with  a  live  coal  from  off  the  altar  of 
human  genius,  and  I  hope  she  will  give  us  some  extended  life  story — 
like  these  short  sketches — without  any  padding,  and  make  herself  as 
famous  as  her  great  gifts  deserve. 

William  Henry  Thorne. 


ARE  WE  A  CHRISTIAN   NATION? 


It  is  assumed  by  a  number  of  popular  writers  that  certain  countries 
are  Christian  countries,  and  that  our  own  dear  land  caps  the  sublime 
height  of  all  by  its  identification  with  Christian  principles.  Puz- 
zling my  brain  over  the  problem  involved  in  the  question:  Are  there 
any  countries  properly  denominated  Christian?  I  thought  mayhap 
the  Globe  Eeview  might  have  a  clear  solution  of  the  enigma  right 
at  hand  for  weak  mortals  like  myself  who  cannot  arrive  at  a  definite 
conclusion.  Is  it  Christian,  or  a  degenerate  from  the  old-time 
Christendom?  Some  one  has  remarked  that  the  degeneration  of  a 
nation  manifests  itself  step  by  step  in  the  corruption  of  its  lan- 
guage, but  to  comprehend  the  remark  we  must  understand  what  de- 
generation is,  and  what  corruption  of  a  language  is.  We  resort  to 
Webster  as  our  present  acknowledged  standard  of  definitions  for  in- 
formation, and  find  the  word  "  degeneration  "  traced  to  the  Latin 
"  degener,"  "  that  departs  from  its  race  or  kind — to  be  or  grow 
worse  than  one's  kind."  To  illustrate  its  use  he  presents  a  phrase, 
"  Our  degeneration  and  apostasy,"  from  Bates,  and  another,  "  To  re- 
cover mankind  out  of  their  universal  corruption  and  degeneracy," 
from  Clarke.  We  cannot  mistake,  these  both  refer  to  spiritual  loss; 
the  one  to  the  departure  of  our  first  parents  from  the  original  state 
in  which  the  nature  of  the  race  was  constituted;  the  other,  to  some 
departure  from  the  state  of  spiritual  enlightenment  in  Christ,  the 
principle  of  degeneration  and  corruption  being  in  the  citadel  of 
thought  itself.  The  one  corruption  a  loss  of  the  natural  law  after- 
wards recorded  on  stone  by  Moses;  the  other,  a  rejection  of  the 
Beatitudes  recorded  in  Christ's  Sermon  on  the  Mount,  as  the  ideal 
law  of  individual  perfection  and  social  well-being  in  community  life. 

Man  utters  his  true  word  by  interior  speech  called  forth  by  ex- 
ternal objects  through  the  five  senses.  The  soul  makes  acquaintance 
with  itself  and  becomes  confusedly  conscious  of  an  absolute  law  of 

VOL.  VII. — 2. 


18  THE  GLOBE. 

right  and  wrong  imprinted  in  its  creation  as  evidence  of  the  Creator's 
will,  by  this  method  alone.  If,  then,  this  interior  conscience  be  per- 
verted, the  soul  has  departed  from  the  natural  condition  of  its  race 
or  kind  and  become  degenerate;  if,  from  the  law  of  Blessedness  re- 
vealed to  man  and  held  by  faith,  it  degenerates  from  Christianity,  no 
longer  possessing  as  an  ideal  what  Christ  taught  his  apostles,  and 
through  them  the  whole  world.  Now,  even  in  spite  of  an  intention 
which  a  man  may  have  to  deceive,  the  interior  action  of  the  soul  in 
speech  will  inevitably  manifest  externally  the  reality  within  through 
his  language  and  conduct.  How,  then,  can  a  country  whose  govern- 
ment is  for  the  people,  by  the  people,  be  denominated  by  any  just  dis- 
tinction a  Christian  country,  when  the  ruling  majorities  are  not  even 
united  on  the  meaning  of  what  a  Christian  is?  A  learned  author  in 
the  field  of  metaphysics  has  said  it  is  impossible  to  express  with 
clearness  and  precision  certain  ideas  having  close  connection  with 
Christian  philosophy  and  theology  in  the  English  of  the  present  day. 
The  ideas,  originally  linked  with  certain  words,  it  seems,  have  by  de- 
grees been  obliterated  from  the  minds  of  the  English  people  at  large 
since  their  fall  from  the  center  of  enlightenment,  and  the  words  ex- 
pressive of  those  ideas  have  changed  their  significance  or  have  be- 
come obsolete.  A  solution  of  the  old  saying,  "  He  will  never  set  the 
river  on  fire,"  which  appeared  recently  in  the  columns  of  St, 
Nicholas,  illustrates  how  words  may  degenerate  into  an  absurdity 
from  the  original  ideas  represented.  In  England,  previous  to  the  in- 
vention of  the  miller's  sieve,  each  family  made  use  of  what  was  called 
a  tcmse,  for  the  purpose  of  sifting  their  flower.  It  was  fixed  in  the 
top  of  the  flour  barrel  and  turned  round  and  round,  but  if  turned  too 
rapidly  there  was  danger  of  setting  the  temse  afire.  A  lazy  boy 
would  never  work  hard  endugh  for  this,  and  to  designate  that  one 
was  lazy,  "  He  will  never  set  the  temse  afire  "  passed  into  a  proverb. 
The  miller's  sieve  was  invented,  and  the  temse  discarded,  while  the 
proverb  remained  to  those  who  knew  no  temse,  but  the  River 
Thames,  which  is  pronounced  precisely  the  same  as  the  name  of  the 
old  culinary  utensil.  Thus,  to  set  the  Thames  afire  was  identified 
with  setting  any  other  river  afire. 

The  author  above  alluded  to  wrote  some  years  since  thus:  "  It  is 
the  abuse  of  one  word  that  does  the  greatest  mischief  in  the  depart- 
ment of  physics.  This  word  is  force.  Its  frequent  misapplication 
tends  to  confound  and  falsify  the  whole  doctrine  of  physical  causa- 
tion."  Reviewing  certain  passages  drawn  from  Grove's  "  Correlation 


ARE  WE  A   CHRISTIAN  NATION?  19 

of  Physical  Forces,"  he  points  out  the  ambiguity  which  results  from 
such  misapplication,  and  says:  "  The  words  cause,  power,  force,  and 
others  of  the  same  kind  have,  indeed,  been  maintained,  as  they  could 
not  easily  be  dispensed  with;  but  they  receive  a  new  interpretation — 
they  have  become  "  kinds  of  motion,"  and  have  been  identified  with 
the  phenomena;  that  is,  with  the  effects  themselves;  thus,  "  move- 
ment "  is  now  everything. 

No  other  word  in  the  English  vocabulary  has  been  more  abused 
than  that  of  "  Christian,"  except  it  be  that  of  "  God,"  and  this  was 
amusingly  manifested — if  so  serious  a  matter  can  ever  be  amusing — 
when  a  popular  Congregationalist  minister  of  this  city  proposed  the 
question:  "  What  is  a  Christian?  "  and  the  replies  were  published  in 
a  local  daily,  no  two  of  which  were  identical.  Ask  a  child,  "  What  is 
a  kingdom?  "  and  he  answers  like  everybody  else,  "  A  country  sub- 
ject to  a  king."  Ask  what  is  a  Mahomedan  country?  The  answer 
is,  evidently,  a  country  subjected  to  the  principles  promulgated  by 
Mahomet.  But  if  you,  in  like  manner,  state  that  a  Christian  coun- 
try is  one  subjected  to  the  principles  promulgated  by  Jesus  Christ, 
and  aim  at  precision,  you  have  immediately  to  start  anew  and  in- 
quire: "  What  are  these  principles?  "  and  where  shall  we  find  the  ul- 
timate authority  whose  function  it  is  to  declare  them?  At  least, 
two  confident  opposing  authorities  are  in  the  field — the  Roman 
Catholic  Pope  of  Rome  and  Wilf ord  Woodruff,  President  of  the  Mor- 
mon Church.  Webster  defines  "  Christendom,"  "  That  portion  of 
the  world  which  is  governed  under  Christian  institutions."  It  is  im- 
portant to  comprehend  the  exact  meaning  of  the  qualifying  term. 
The  dictionary  notifies  us  that  Milton  speaks  of  the  Arian  doctrines 
dividing  Christendom;  but  we  know  from  history  that  thus  divided, 
one  unity  was  left — the  unity  of  public  worship.  The  sacrifice  of 
Calvary  continued  in  the  Holy  Mass  was  offered  alike  by  Catholic 
and  Arian.  But  now  the  old  Christendom  has  been  subjected  to  so 
many  subdivisions,  public  worship  changed  from  its  universal  char- 
acter of  sacrifice  understood  from  the  beginning  of  the  world  by 
every  people,  heathen,  Hebrew  and  Catholic,  as  significant  of  reason- 
able service,  the  term  Christendom  is  obsolete  under  its  former 
meaning,  and  sermons  to  please  the  auditors,  extemporaneous  prayer 
of  an  individual,  and  the  music  of  a  trained  choir  takes  the  place  of 
public  worship.  Again  I  ask,  how  can  a  country  be  denominated 
Christian  without  it  unites  publicly  in  the  worship  of  Christ,  the 
Man  who  is  the  Son  of  God,  eternal,  immense,  simple,  unchangeable. 


20  THE  GLOBE. 

independent,  all-sufficient,  and  incomprehensible  to  the  finite  un- 
derstanding, in  the  manner  lie  chose  to  institute? 

The  word  "  Christian,"  like  that  of  "  force,"  has  been  misapplied 
to  such  an  extent  and  received  so  many  new  interpretations,  that  the 
thing  intended  by  the  term  when  first  used  at  Antioch  has  become 
obsolete  outside  of  the  Roman  Catholic  and  Apostolic  Church. 
Natural  virtues  which  may  grace  even  an  infidel  are  assumed  to  be 
the  distinctive  marks  of  the  Christian,  and  any  one  who  leads  a 
characterless,  inoffensive  life,  making  himself  all  things  to  all  men 
rather  than  antagonize  another's  opinion,  though  this  same  inoffen- 
sive one  should  insult  his  Maker  by  suicide  at  last,  will  be  lauded  as 
a  Christian  by  his  friends,  and  his  suicide  set  down  to  his  credit  as 
charity.  He  or  she  could  not  become  a  burden  on  others.  The 
distinctively  Christian  idea  of  "saint"  and  of  "martyr"  is  lost 
outside  the  Catholic  Church.  The  saint  is  no  longer,  in  common 
parlance,  the  one  who  makes  the  self-abnegation  of  Jesus  Christ  the 
pattern  of  his  daily  life.  The  martyr  is  no  longer  one  who,  knowing 
revealed  truth,  voluntarily  surrenders  his  life  rather  than  deny  it  by 
any  word  or  action  controlled  by  his  will.  A  bravado  or  a  fanatic 
who  throws  away  his  life  for  a  vague,  unreasonable  opinion,  is  often 
dubbed  a  martyr  nowadays.  Such  is  the  corruption  of  language 
which  manifests  the  degeneration  of  Christendom.  Arius  substi- 
tuted his  own  private  judgment  for  the  infallible  authority,  still 
maintaining  that  he  was  a  Christian.  Mahomet  cornipted  the 
principles  of  Christ  by  the  substitution  of  heathen  morals.  Yet 
Christ,  according  to  him,  was  a  great  prophet.  And  now  in  this 
Western  republic,  Latter  Day  Saints  arise  and  build  flourishing 
cities,  and  are  admitted  as  citizens,  the  peers  of  the  governing  peo- 
ple. They  believe  in  Christ,  but  according  to  their  own  interpre- 
tation, like  all  the  other  so-called  Christian  sects  who  deem  it  a  privi-: 
lege  to  rely  on  the  private  interpretaion  of  sacred  books.  The  ^lor- 
mon's  faith  is  now  published,  for  the  enlightenment  of  the  world  at 
large,  in  the  "  Pictorial  Reflex  of  Salt  Lake  City  and  Vicinity."  It 
is  well,  if  ours  is  a  Christian  country,  that  the  public  should  know 
from  the  Saints  themselves  how  Christian  they  are.  The  author 
of  the  "  Reflex  "  tells  us  the  Mormons'  faith  includes  belief  in  God, 
the  Eternal  Father,  in  His  Son,  Jesus  Christ,  and  in  the  Holy  Ghost. 
God  is  a  perfect  being,  possessing  body,  parts  and  passions.  Christ 
said  he  was  the  express  image  of  His  Father's  person.  God  is  the 
Father  of  the  spirits  of  mankind.     The  atonement  of  Christ  was  de- 


ARE   WE  A   CHRISTIAN  NATION f  21 

signed  to  enable  fallen  humanity  to  return  to  the  presence  of  their 
Eternal  Father.  The  Church  established  by  Jesus  Christ  was  de- 
stroyed, and  a  general  apostasy  from  the  primitive  order  was  the 
consequence.  God  did  not  acknowledge  the  man-made  systems 
that  thus  sprung  up.  No  man  has  the  right  to  act  as  the  servant  of 
God  unless  he  possesses  the  authority  by  revelation.  It  was,  there- 
fore, necessary  that  God  should  delegate  some  one  in  this  age  to  act 
as  His  representative,  so  that  the  same  order  as  that  established  by 
Jesus  Christ  could  be  again  restored  in  these  latter  times.  Joseph 
Smith  was  the  one  selected,  and  through  the  administration  of  an 
angel,  the  Holy  Priesthood  was  again  restored  to  the  earth  with  all 
its  orders  and  graces,  as  enjoyed  in  ancient  times.  The  Bible  is  the 
record  of  God's  dealing  with  mankind  in  the  Eastern  world,  and  the 
Book  of  Mormon,  as  revealed  to  Joseph  Smith,  is  also  a  record  of  His 
dealings  with  the  ancient  people  who  dwelt  on  the  American  Con- 
tinent, and  these  sacred  books  mean  what  they  say  and  must  be  un- 
derstood similarly  to  all  other  histories.  The  sphere  of  woman  is  as 
noble  as  that  of  man,  and  she  is  entitled  to  all  the  rights  she  can  en- 
joy. All  capable  persons  should  marry,  and  any  man  who  shirks 
the  obligation  of  matrimony  is  a  dangerous  element  in  society. 
Marriage  is  a  sacred  compact,  and  should  be  made  for  time  and  all 
eternity,  and  must  be  performed  in  buildings  erected  for  that  pur- 
pose. Marriage,  under  well-defined  regulations,  is  necessary  to 
the  proper  development  of  the  sexes,  mentally  and  physically,  and 
unrestricted  or  unauthorized  relations  between  the  sexes  are  il- 
legitimate and  an  abomination  in  the  sight  of  God. '  So  much  for 
Mormon  Christianity.  One  instructed  in  the  first  principles  of 
natural  and  revealed  religion  could  never  be  deceived  by  such  ab- 
surdity, but  how  many  are  uninstructed  who  are  seeking  in  some 
sort  of  a  way  a  positive  teacher — and  the  Mormon  prophet  is  posi- 
tive. A  man  dying  with  consumption  read  Catholic  books  that  I 
loaned  him,  and  was  enamored,  but  finally,  with  marked  reluctance, 
confided  to  me  that  he  had  once  been  duped,  and  knew  not  how  to 
trust  anyt^ng  again.  He  was  naturally  a  thinker,  but  had  picked 
up  his  knowledge  here  and  there  while  a  butler  in  a  London  resi- 
dence. Listening  to  Mormon  missionaries  he  became  enthusiastic, 
disposed  of  all  he  had,  and  came  to  Salt  Lake  City.  A  few  months 
served  to  cure  him  of  his  enthusiasm,  and  he  forsook  the  saints  and 
hired  out  as  a  day  laborer  on  farms  in  the  W^st,  where  his  employers 
lorded  it  over  their  servants  as  he  had  never  known  amongst  the 


TUB  GLOBE. 


aristocracy  of  England.  Thus  he  had  lost  confidence  in  the  rational 
conclusions  of  his  own  intellect,  and  was  too  inert  to  grapple  with 
the  proof  Catholic  Christianity  brings. 

Elizabeth  A.  Adams. 

Rockford,  III 


OUR  ARBITRATION   FIASCO. 


I  AM  writing  this  article  quite  as  much  to  ridicule  certain  brain- 
less enthusiasms  of  the  American  people  as  to  expose  what  seems  to 
me  the  utter  futility  of  the  treaty  of  arbitration,  concerning  which 
so  much  newspaper  and  other  idiocy  has  been  already  expended, 
and  as  the  comment  of  the  Public  Ledger  of  Philadelphia  seems  to 
me  stupider,  more  sophomoric  and  bombastic  than  any  other  news- 
paper utterance  on  the  subject,  I  have  chosen  its  paragraph  as  the 
text  of  this  brief  article. 

People  who  read  the  last  Globe  Keview  will  remember  that  the 
Public  Ledger  of  Philadelphia  is  one  of  the  various  pious  relics  of 
the  late  St.  George  W.  Childs,  etc.,  etc. 

Here  is  what  the  Public  Ledger  had  to  say  of  our  now  famous 
arbitration  treaty: 

"  Regarded  from  the  viewpoints  of  Christianity,  humanity,  civili- 
zation, common  sense,  reason  and  justice,  the  signing  of  the  general 
arbitration  treaty  between  the  United  States  and  Great  Britain  is 
the  most  important  and  profoundly  interesting  international  inci- 
dent of  the  century  now  drawing  to  its  close.  It  is  impossible  to 
magnify  the  influence  of  this  convention  not  only  upon  the  destinies 
of  the  two  puissant  nations  directly  concerned,  but  upon  the  cause 
of  peace  and  international  concord  and  comity  throughout  the  civ- 
ilized and,  we  may  hope,  the  semi-civilized  world." 

My  first  comment  will  be  upon  the  Ledger's  paragraph;  then  upon 
other  newspaper  paragraphs,  and  through  these  upon  the  treaty  it- 
self. 

What  impresses  a  trained  newspaper  editor  immediately  is,  that 
the  Ledger  paragraph  could  have  been  written  by  any  college  boy  or 
girl  simply  impressed  with  recent  popular  clamor,  and  without  ever 
having  studied  the  text  of  the  treaty  at  all,  and  the  probability  is 
that  the  writer  of  said  paragraph  never  had  studied  the  treaty. 


OUR  ARBITRATION  FIASCO.  23 

My  second  comment  is,  that  any  one  of  quite  a  number  of  treaties 
that  this  nation  has  made  and  broken  with  the  Indians  and  with  the 
Chinese  during  this  century  was  of  infinitely  more  importance  than 
the  treaty  in  question,  and  as  for  the  "  influence  of  this  convention  " 
upon  "  the  destinies  of  the  two  puissant  nations,"  etc.,  etc.,  "  from 
the  viewpoints  of  Christianity,  humanity,"  etc.,  etc.,  that  is  the 
veriest  rot  that  even  the  Public  Ledger  of  Philadelphia  ever  perpe- 
trated; but  when  a  "  great  newspaper  "  has  a  little-headed  dude  for 
editor-in-chief,  what  can  its  utterances  on  great  subjects  be  but  un- 
utterably contemptible? 

In  the  first  place,  I  call  attention  to  the  pettiness  of  this  treaty, 
as  expressed  in  its  own  terms.  The  treaty  contains  fifteen  articles, 
the  subjects  of  arbitration  being  divided  into  three  classes — pecu- 
niary claims  of  less  than  $500,000,  pecuniary  claims  exceeding 
$500,000,  and  territorial  claims. 

In  any  case,  there  is  no  likelihood  that  Great  Britain  and  the 
United  States  would  go  to  war  over  a  pecuniary  claim  less  than  the 
amount  first  mentioned,  and  in  case  of  claims  exceeding  $500,000 
the  conditions  of  the  treaty  are  so  complex  and  unreasonable  that  no 
satisfactory  solution  would  likely  be  reached  by  the  process  of  arbi- 
tration. 

On  this  point  the  Washington  Post  has  a  discriminating  para- 
graph that  the  Ledger  man  should  have  read  before  breathing  his  su- 
perb Te  Deum.     The  PosCs  paragraph  is  as  follows: 

"  When  it  comes  to  really  serious  questions,  however — questions 
of  territory  and,  incidentally,  of  national  prestige,  sovereignty,  and 
honor,  the  value  of  the  proposed  arrangement  is  not  so  apparent. 

.  .  .  Here,  it  will  be  seen,  a  final  verdict  is  provided  for — but 
how?  By  ^an  award  by  a  majority  of  not  less  than  five  to  one!  * 
The  tribunal  is  to  be  composed  of  six  members — three  chosen  by  the 
United  States  and  three  chosen  by  Great  Britain — and  it  requires  a 
majority  of  five  to  one  to  declare  a  judgment  which  either  party  to 
the  controversy  is  bound  to  respect.  Does  any  rational  human  being 
imagine  that  two  Englishmen  out  of  three  selected  to  represent  their 
country  in  a  case  involving  its  territorial  possessions  and,  therefore, 
its  national  dignity  and  honor,  will  ever  vote  with  the  opposition? 
Does  any  one  suppose  a  similar  absurdity  on  the  part  of  any  two  of 
our  representatives?  Of  course,  the  treaty  provides  that  in  case  of 
disagreement  there  shall  be  no  resort  to  hostile  measures  until  the 
mediation  of  one  or  more  friendly  powers  shall  have  been  invited; 
but  is  it  not  as  clear  as  day  that,  humanly  speaking,  the  protocol  fails 
in  things  of  real  importance?  " 


24  THE  GLOBE, 

There  is  no  need  of  adding  a  word  to  this.  The  writer  had  read 
the  treaty,  and  wrote  from  the  viewpoints  of  Christianity,  human- 
ity, etc.,  etc. 

It  is  true  Article  IX.  declares  that 

"  Territorial  claims  include  all  other  claims  involving  questions  of 
servitude,  rights  of  navigation  and  of  access;  fisheries  and  all  rights 
and  interests  necessary  to  the  control  and  enjoyment  of  the  territory 
claimed  by  either  of  the  high  contracting  parties," 

but  the  difficult  conditions  noted  by  the  Post  apply  in  such  cases. 

I  seldom  agree  with  anything  the  New  York  Sun  has  to  say  on 
questions  relating  to  England  and  America,  but  I  agree  with  it  ex- 
actly when  it  asserts  that 

"  There  is  a  growing  impression  among  good  Americans  who  are 
not  carried  away  by  sentimental  impulses,  that  where  this  proposed 
treaty  is  not  mere  humbug  it  is  highly  dangerous  to  vital  American 
interests,  and  where  it  is  not  positively  dangerous,  it  is  mere  hum- 
bug." 

Not  to  seem  one-sided  however,  I  here  reproduce  a  paragraph 
from  the  New  York  Literary  Digest  giving  the  other  side  of  opinion. 
It  says: 

"  Two  of  the  three  grand  old  men  of  European  statesmanship, 
Gladstone  and  Crispi,  inform  the  Journal  that  they  find  the  treaty  a 
great  step  in  the  right  direction,  *  indicating'  adds  the  Sage  of 
Hawarden,  *  a  sound  conviction  worthy  of  Christians.'  Justin  Mc- 
Carthy thinks  it  is  '  the  highest  point  civilization  has  yet  reached.' 
Henri  Rochefort  applauds  it  as  '  doing  away  with  physical  force  and 
accomplishing  good  work  for  civilization.'  James  Bryce,  the  great 
historian  and  constitutional  authority,  says:  *  There  can  be  no  more 
potent  influence  for  peace  and  good-will  between  the  two  great 
kindred  nations  and  no  better  example  to  the  world.'  *  It  is  a  blow 
struck  for  humanity,'  exclaims  the  French  statesman,  M.  Clemen- 
ceau.  All  other  famous  men  (including  Archbishop  Walsh,  of  Dub- 
lin; Visconti  Venosta,  Minister  of  Foreign  Affairs,  Home;  Alfred 
Austin,  England's  Poet  Laureate;  Albert  Rollit,  President  Associ- 
ated Chambers  of  Commerce;  John  Burns,  Sir  John  Lubbock,  and 
Rev.  Joseph  Parker,  of  London)  who  communicated  their  views  to 
the  Journal  wrote  in  the  same  strain,  with  not  one  dissenting  view." 

Of  these,  however,  one  may  add  that  Gladstone  is  in  his  second 
childhood,  and  was  always  an  optimist  rather  than  an  exact  or  close 
thinker;  that  Crispi's  opinion  on  the  morals  of  civilization  is  not 
worth  the  paper  it  may  be  written  on;  that  Justin  McCarthy  is  nat- 


OUR  ARBITRATION  FIASCO .  26 

urally  given  to  pliraseology  rather  than  to  thought;  that  Rochefort  is 
a  worn-out  politician  of  the  worst  French  type,  that  James  Bryce 
and  the  other  gentlemen  mentioned  are  all  used  to  going  off  half- 
cocked  on  politico-moral  problems,  and  that  their  opinions  one  way 
or  the  other  do  not  affect  the  facts  indicated. 

It  is  worth  while,  moreover,  to  remind  the  jubilant  hurrah  boys 
that  though  the  unseemly  and  unreasonable  assertion  of  what  certain 
editors  choose  to  call  the  "  Monroe  Doctrine,"  by  Mr.  Olney  was  the 
characteristic  Jonathan  Spark  that  led  to  all  this  uproar  concerning 
a  universal  treaty,  etc.,  no  mention  is  made  in  this  treaty  of  the 
'^  Monroe  Doctrine,"  and  no  recognition  made  of  its  claims.  In  ex- 
plaining this  to  a  committee  of  the  United  States  Senate,  Mr.  Olney 
is  reported  to  have  said  that 

"It  (the  Monroe  doctrine)  had  not  been  mentioned  in  the 
treaty,  for  to  do  so  would  have  been  impolitic  and  dangerous.  The 
provisions  of  Article  VI  relative  to  the  method  of  procedure  in  ter- 
ritorial claims  gave  assurance  that  all  the  rights  of  this  country  in 
any  dispute  would  be  carefully  guarded.  That  article  stipulated 
that  any  award  to  be  final  must  be  made  by  a  vote  of  not  less  than 
five  to  one  in  a  court  consisting  of  three  American  jurists  and  three 
English.  It  could  not  be  conceived  that  two  Americans  would  join 
the  English  side  of  the  court  on  any  question,  unless  they  were  war- 
ranted in  so  doing  by  the  facts  and  the  presentation  of  the  case  be- 
fore the  court.  A  five-to-one  award  guaranteed  absolute  fairness 
and  justice,  and  disarmed  all  the  criticism  that  had  been  directed 
against  the  convention." 

Now  the  other  and  more  reasonable  view  of  this  five-to-one  busi- 
ness is  the  view  taken  by  the  Washington  Post  and  the  New  York 
Sun — viz.,  that  it  renders  the  treaty  practically  useless  by  reason  of 
the  difficulty  of  its  action  where  important  questions  are  concerned. 

I  understand  that  the  New  York  Times  is  now  on  the  high  road  to 
new  prosperity,  by  reason  of  its  appeal  for  a  higher  order  of  journal- 
ism than  that  usually  given  us  in  New  York  City,  and  here  is  what 
the  New  York  Times  declared  on  the  subject: 

"  If  every  preacher  in  the  land  to-morrow  should  state  the  true 
character  of  the  general  arbitration  treaty  and  point  the  way  of  duty 
to  the  Senate  of  the  United  States,  it  would  be  a  useful  and  right- 
eous exercise  of  his  functions.  That  noble  agreement  appeals  not 
only  to  the  followers  of  Christ,  but  to  every  religious  society  and,, 
indeed,  to  all  men  of  humane  hearts  and  just  minds." 


26  THE  GLOBE. 

In  my  opinion,  the  preachers  of  the  land  had  better  mind  their 
own  business  and  try  to  preach  on  subjects  that  they  are  supposed, 
at  least,  to  understand. 

I  have  not  seen  Roosevelt's  or  Parkhurst's  opinion  on  the  treaty, 
but  they  are  a  pair  of  wild  ducks — say,  mud  hens — any  way,  and  it 
does  not  matter. 

The  simple  truth  is,  that  so  far  from  this  treaty  being  in  any  sense 
an  agreement  in  recognition  of  Olney's  stupid  claims  as  to  the  "  Mon- 
roe Doctrine,"  so-called,  and  so  far  from  the  treaty  giving  Americans 
any  right  to  presume  that  the  committee  appointed  to  arbitrate  on 
the  Venezuelan  claims — out  of  which  all  this  hullabaloo  arose — 
will  act  fairly  toward  American  pretensions  in  the  case,  the  pre- 
sumption is  all  the  other  way;  but  I  do  not  care  to  go  into  that  till  the 
final  conclusion  on  the  Venezuelan  claims  is  reached.  Meanwhile,  I 
conclude  these  quotations  with  a  comment  from  Lord  Salisbury,  who 
"  candidly  states  that  while  the  arbitration  treaty  will  provide  an 
easy  method  for  the  settlement  of  small  differences,  it  will  not  re- 
move the  great  risks  of  war.  That  is  to  say,  things  that  are  not 
worth  fighting  about  will  be  amicably  adjusted,  and  the  others  will 
be  referred  to  the  arbitrament  of  the  sword  as  heretofore." 

In  a  word,  as  I  stated  at  the  outset,  the  treaty  is  complex  enough; 
but,  in  reality,  a  petty  affair,  utterly  unworthy  the  jubilation  already 
made  over  it,  and  were  I  a  full-fledged  Yankee — which,  thank  God, 
I  am  not — I  should  advise  all  patriotic  Americans  not  to  suspend 
fireworks  on  the  next  Fourth  of  July,  because  John  Bull  had  hid  his 
horns  for  a  moment,  and  had  once  more  played  spider  to  our  Amer- 
ican fly. 

I  had  intended  to  treat  this  subject  from  a  much  higher  stand- 
point than  that  involved  in  any  of  the  quotations  made,  and  I  should 
be  unjust  to  my  own  sense  of  duty  if  I  failed  to  add  a  word  in  that 
direction. 

I  hold  that  wars  are  waged  or  averted  not  wholly  by  the  will  of 
man  or  of  nations.  I  hold  that  all  the  great  wars  of  past  history 
were  inevitable  by  reason  of  the  existing  immoral  conditions  of  the 
nations  engaged  in  them;  that  a  great  clearing  of  the  hell-slums  of 
human  pride,  lust  and  wrongdoing  had  to  come  in  each  case,  and 
that  it  is  only  as  modern  nations — through  Christianity — rise  higher 
in  the  scale  of  practical  daily  morality  than  they  have  risen  at  this 
stage  of  world  history,  that  wars  can  be  averted  by  any  human  power 
or  combination  of  treaty,  guarantee,  or  what  not;  and  I  have  no 


CATHOLICISM  UNDER  ELIZABETH.  27 

doubt, — have  had  no  doubt  these  last  twenty-five  years — that  the 
close  of  this  century  will  witness  one  of  the  most  brutal  and  devas- 
tating wars  the  world  has  ever  known.  I  predicted  this  more  than 
a  quarter  of  a  century  ago;  have  again  and  again  asserted  the  cer- 
tainty of  it  until  others  have  taken  up  the  cry,  and  my  assertions, 
first,  last,  and  to-day,  are  based  upon  a  careful  study  of  the  military 
and  moral  phenomena  of  the  nations  of  the  world  in  this  generation, 
as  compared  with  said  phenomena  during  and  preceding  any  of  the 
great  war  periods  in  all  past  ages  of  the  world. 

We  may  shake  hands  and  weep  in  sympathy,  or  shout  for  joy  in 
view  of  our  supposed  escape  from  the  bloody  chasm  here  opened  to 
our  eyes.  It  stretches  black  and  hideous  all  the  same.  We  cannot 
escape  it.  Mere  mouthing  orators  on  supposed  Irish  wrongs  and 
American  glories  do  not  understand  this  problem,  but  I  shall  live  to 
see  the  truth  of  this  article  vindicated  and  my  prophecy  fulfilled. 

Nations  cannot  escape  the  natural  results  of  their  actions  any 
more  than  individual  men  and,  by  this  law,  the  justice  of  Heaven  will 
pull  many  of  our  babels  about  our  ears  inside  of  the  next  five  years. 

William  Henry  Thorne. 


CATHOLICISM   UNDER   ELIZABETH. 


From  the  reports  of  the  bishops  as  to  the  state  of  religion  in  the 
winter  ©f  1564,*  we  can  scarcely  be  surprised  that,  to  use  Mr. 
Fronde's  words,  "in  the  spring  of  1565,  party  strife  within  the  Eliza- 
bethan establishment  had  already  commenced  in  earnest.  .  .  . 
Elizabeth  had  many  times  expressed  her  intention  to  bring  the 
Church  to  order,"  but  it  was  more  easy  said  than  done. 

On  the  one  hand,  the  royal  injunctions  for  uniformity  in  the  use 
of  the  cassock,  surplice,  priest's  cap  and  wafer-cake  drove  the  more 
extreme  of  the  Puritan  party  into  open  opposition,  and  "  the  most 
frequented  of  the  London  churches  became  the  scenes  of  scandal 
and  riot,  or  were  left  without  service.  .  .  .  The  Bishop  of  Lon- 
don! was  besieged  in  his  house  at  St.  Paul's  by  mobs  of  raging 
women,  whom  he  vainly  entreated  to  go  away  and  send  their  hus- 

*  See  previous  article,  f  Edmund  Grindal. 


28  THE  GLOBE. 

bands  instead."*  On  the  other,  it  was  transparent  "  that  vast  num- 
bers of  the  Catholic  clergy  were  left  undisturbed  in  their  benefices, 
who  scarcely  cared  to  conceal  their  creed;"  while,  to  complete  the 
confusion, "  on  Good  Friday  (1565)  the  Queen's  Almoner,  Guest,  the 
High  Church  Bishop  of  Rochester,!  preached  a  sermon  before  her  in 
the  Chapel  Koyal,  in  which  he  again  and  again  defended  the  Ileal 
Presence."  It  is  recorded  that,  so  delighted  were  some  northern 
gentlemen  present  to  hear  the  old  doctrine  proclaimed  once  more 
before  their  sovereign,  that,  forgetting  the  sacred  character  of  the 
place,  they  burst  into  vehement  applause,  shouting  loudly:  "  By  God, 
that  is  the  truth!" 

"  In  June,  1565,  the  Council  were  unanimous  that  scarcely  a 
third  of  the  population  were  to  be  trusted  in  matters  of  religion.  "| 

The  Catholic  party  had  commenced  to  reassert  itself.  "  In  1560 
the  recent  loss  of  Calais  and  the  danger  of  foreign  invasion  had 
united  the  nation  in  defence  of  its  independence.  Two-thirds  of 
the  Peers  were  opposed  at  heart  to  Cecil's  policy,  but  the  menaces  of 
France  had  aroused  the  national  patriotism.  Spain  was  perplexed 
and  neutral,  and  the  Catholics  had  been  for  a  time  paralyzed  by  the 
recent  memories  of  the  Marian  persecution,  while  the  Protestants 
were  disheartened;  they  had  gained  no  wisdom  by  suffering;  the 
most  sincere  among  them  were  as  wild  and  intolerant  as  those  who 
had  made  the  reign  of  Edward  a  by-word  of  mismanagement,  and 
Catholicism  recovering,  w^as  reasserting  the  superiority  which  the 

*  Froude's  History  of  England. 

f  It  is  curious  to  compare  this  sermon  with  Guest's  letter  to  Sir 
William  Cecil  nearly  seven  years  before  (Strype's  annals),  in  which  he 
expresses  strong  I'rotestant  opinions.  He  holds  **  that  ceremonies  mis- 
used for  idolatry  ought  to  be  taken  away,  cites  examples  to  justify  the 
disuse  of  the  sign  of  the  cross,  holds  processions  to  be  superfluous, 
thinks  that  since  a  surplice  is  good  enough  for  preaching,  it  is  good 
enough  for  the  Commiinion  Service,  and  the  use  of  any  other  vestment 
only  leads  people  to  imagine  that  higher  and  better  things  are  given 
therein  than  be  given  by  the  other  services  (baptism  or  preaching); 
justifles  the  disuse  of  praying  for  the  dead;  gives  reasons  why  Com- 
munion should  be  received  in  the  hands,  and  finally  thinks  that  kneel- 
ing or  standing  at  Communion  ought  to  be  left  to  each  man's  choice! 
It  seems  hardly  too  much  to  say  that  Guest,  though  undoubtedly  a 
man  of  learning  and  moderation,  was  more  or  less  a  time  server,  a  con- 
venient echo  of  the  opinions  of  Cecil  or  the  sovereign,  with  the  latter 
of  whom  he  was  an  immense  favorite,  always  complying  with  her  views 
as  to  ceremonies,  etc.,  and  maintaining  the  celibate  state. 

X  Fronde. 


CATHOLICISM  UNDER  ELIZABETH.  29 

matured  creed  of  centuries  had  a  right  to  claim  over  the  half -shaped 
theories  of  revolution."* 

Of  Elizabeth's  practical  retreat  before  the  Queen  of  Scots  in  No- 
vember of  the  same  year,  Mr.  Froude  remarks:  "Without  a  fuller 
knowledge  of  the  strength  and  temper  of  the  English  Catholics  than 
the  surviving  evidence  reveals,  her  conduct  cannot  be  judged  with 
entire  fairness."  The  intense  love  of  the  masses  for  the  faith  which 
had  for  nearly  a  thousand  years  consoled  and  mitigated  their  hard 
lot  is  indicated  by  the  remark  of  Mary  Stuart  to  Rokeby,  in  June, 
1566,  "  that  she  built  her  hopes  of  winning  the  hearts  of  the  com- 
mon people  in  England  by  restoring  the  old  religion."! 

"  In  the  House  of  Lords  in  October,  1566,  eleven  lay  Peers  spoke 
and  voted  absolutely  against  admitting  the  episcopal  position  of  men 
who  had  been  thrust  into  already  occupied  sees."J  In  December, 
1566,  the  Protestant  party  tried  to  finally  end  the  ambiguity  of  the 
religious  position  of  Elizabeth  by  introducing  a  measure  to  "  make 
subscription  to  the  thirty-nine  articles  a  condition  for  the  tenure  of 
benefices  in  the  Church  of  England."§ 

Of  these  renowned  formularies  of  Anglican  Protestantism,  Mr. 
Froude  remarks:  "  Strained  and  cracked  by  three  centuries  of  evasive 
ingenuity  (they)  scarcely  embarrass  now  the  feeblest  of  consciences. 

.  .  .  In  the  first  years  of  Elizabeth  they  were  symbols  by 
which  the  orthodox  Protestant  was  distinguished  from  the  con- 
cealed Catholic.  The  liturgy,  with  purposed  ambiguity,  could  be 
used  by  those  who  were  Papists  save  in  name.  The  articles  affirmed 
the  falsehood  of  doctrines  declared  by  the  Church  to  be  divine,  and 
the  Catholic  who  signed  them  either  passed  over  to  the  new  opinions 
or  imperilled  his  soul  with  perjury;"  but  although  they  had  been  im- 
posed by  the  convocation  of  1562,  both  Queen  and  Parliament  had 
refused  to  sanction  them.  ||  The  Queen  herself  now  checkmated 
the  obnoxious  measure,  and  on  the  2d  of  January,  1567,  Parliament 
was  dissolved. 

*  Froude.  f  Ibid.  %  Ibid.  §  Ibid. 

II  In  1571  the  articles,  revised  by  Parker  and  Jewell,  were  again  ratified 
by  convocation,  but  Parliament  compelled  the  clergy  to  subscribe  only 
"  such  of  them  as  onlj-  concei-n  the  confession  of  the  true  Christian 
Faith  and  the  Doctrine  of  the  Sacraments."  Even  then  disputes  arose, 
as  some  copies  were  printed  with,  some  without  the  first  half  of  the 
20th  article  '*  as  to  the  authority  of  the  Church  in  matters  of  Faith." 
The  obnoxious  clause  was,  however,  finally  carried  by  the  High  Church 
party  in  the  convocation  of  1604. 


30  THE  GLOBE. 

"  At  this  date  the  prospects  of  English  Catholics  were  good.  The 
Queen  almost  engaged  to  an  Austrian  Catholic  prince,  the  recogni- 
tion (more  or  less  distant)  of  the  Catholic  Mary  Stuart  as  Heiress- 
presumptive,  the  establishment,  with  the  support  of  the  Catholic 
Powers,  of  some  moderate  form  of  government  by  which  the  Cath- 
olic worship  would  be  first  tolerated  and  then  creep  on  to  ascen- 
dency,"* under  the  legitimate  protection  and  authority  of  a  powerful 
Catholic  majority  in  a  new  and  freely  elected  House  of  Commons. 

In  the  summer  of  1567  information  was  made  to  the  Queen 
that  the  Dean  and  Chapter  of  Canterbury  had  sold  and  divided  a 
huge  quantity  of  plate  and  vestry  ornaments  and  had  particularly 
exasperated  her,  and  although  the  Primate  had  endeavored  to  ex- 
plain it  away,  yet,  considering  what  had  happened  elsewhere,  and 
that  a  Protestant  Dean  had  just  replaced  the  old  semi-Catholic 
Wotton,  t  the  complaint  was  probably  well  founded. 

In  December  of  the  same  year  (1567)  a  letter  to  Lord  Pembroke 
says  "  that  in  Lancashire  a  great  number  of  gentlemen  and  others 
of  the  best  sort — reputed  to  number  five  hundred — had  taken  a  sol- 
emn oath  among  themselves  that  they  will  not  come  at  the  Commu- 
nion nor  receive  the  Sacrament  .  .  .  besides  other  matters  con- 
cluded amongst  them  not  certainly  known  but  only  to  themselves." 

In  the  beginning  of  1568,  reports  to  the  Queen  show  that  at  that 
time  disguised  priests  were  keeping  the  faith  alive  in  the  northern 
counties;  amongst  others,  Vance,  ex-Warden  of  Winchester,  Mar- 
shall, late  Dean  of  Christchurch,  etc.J: 

Mr.  Froude  remarks: 

"  The  new  religion  as  by  law  established  gave  no  pleasure  to  the 
earnest  of  any  way  of  thinking.  To  the  ultra-Protestant  it  was  no 
better  than  Romanism;  to  the  Catholic  or  partial  Catholic  it  was  in 

*  Froude. 

t  Wotton  died  in  January  1566,  at  his  house  in  Warwick  Lane,  aged 
72.  A  number  of  persons  accompanied  his  funeral  from  London  to 
Canterbury.  lie  was  buried  at  the  east  end  of  the  Cathedral,  near  the 
tomb  of  Edward  the  Black  Prince.    (Burke.) 

X  Mr.  Froude  includes  in  this  list  William  Allen,  ex-fellow  of  Oriel, 
Principal  of  St.  Mary's  Hall  at  Oxford  and  Canon  of  York,  afterwards 
Cardinal;  but  this  is  a  mistake.  Allen  was  in  England  from  1562  to  1565, 
but  never  after  the  latter  date.  In  1567  he  made  a  pilgrimage  to  Rome, 
and  in  1568  he  was  engaged  in  founding  his  English  college  at  Douay 
on  the  lines  of  old  Catholic  Oxford.  Cardinal  Allen  was  a  member  of 
an  ancient  Lancashire  family. 


CATHOLICISM  UNDER  ELIZABETH.  31 

schism  from  the  communion  of  Christendom,  while  the  great  middle 
party,  the  common  sense  of  the  country  .  .  .  were  uneasy  and 
dissatisfied.  They  could  see  no  defined  principle  in  the  new  consti- 
tution which  had  borne  the  test  of  time,  and  they  were  watching 
with  an  anxiety  which  they  did  not  care  to  conceal  the  extravagances 
of  the  Protestant  refugees  from  the  Continent."  No  sharp  line  of 
demarcation  then  divided,  as  at  present,  the  Church  of  England  from 
Continental  Protestantism.  The  celebrated  Zurich  letters*  furnish 
proof  abundant  that  even  those  divines  of  the  new  religion  counted 
most  learned  and  moderate  took  their  theology  from  the  Helvetian 
reformers,  to  whom  they  apologized  with  filial  submission  for  the 
temporary  retention  of  a  few  shreds  of  the  old  ceremonial,  declaring, 
however,  without  reserve,  that  they  waited  but  for  opportunity  to 
sweep  away  these  "relics  of  the  Amorites  forever." 

In  the  face  of  facts,  the  modem  Anglican  continuity  theory  would 
be  simply  ludicrous  were  it  not  for  its  mischievous  influence  on  con- 
fused and  illogical  minds,  or  to  those  having  neither  opportunity  nor 
taste  for  accurate  historical  investigation.  The  records  of  the  time 
and  episcopal  visitation  articles  show  that  the  altar  stones,  conse- 
crated with  the  holy  oil  and  marked  with  the  five  crosses  of  Christ's 
wounds,  on  which  for  nearly  a  thousand  years  the  Sacred  Victim 
had  been  offered  from  the  rising  to  the  setting  of  the  sun,  were  cast 
into  the  dirf't  with  the  relics  of  the  saints  and  martyrs  which  they 
covered. 

The  sanctuary  was  polluted,  the  daily  sacrifice  was  taken  away, 
the  eternal  priesthood^  was  replaced  by  the  preaching  of  Geneva. 
The  material  church  buildings  and  outward  form  of  government 
alone  remained,  beautiful  still,  but  the  deceptive  beauty  of  a  corpse 
in  which  the  heart  has  ceased  to  beat  and  from  which  the  soul  has 
fled  forever. 

Mr.  Froude  remarks: 

"  Anglican  High  Church  theology  had  as  yet  no  general  accept- 
ance. Divines  like  Whitgift,  who  sought  for  favor  and  promotion, 
professed  the  theory  of  the  Via  Media,  but  they  had  no  national  f ol- 

*  Published  by  the  Parker  society. 

f  At  Durham  next  year  the  stone  of  the  hig-h  altar  was  taken  out  of 
a  rubbish  heap  and  replaced  by  the  insurgents.  See  recent  letter  of 
Canon  Hobson  to  "  Tablet,"  on  desecration  and  trampling-  on  one  of  the 
ancient  altar  stones  of  Exeter  Cathedral  to  the  present  day. 

X  "  Secundum  ordinem  Melchisidec." 


32  THE  OLOBB. 

lowing,  and  perhaps  did  not  altogether  believe  it  themselves.  The 
sincere  who  were  not  Protestants  were  Catholics,  either  recusants 
who  preferred  their  conscience  to  their  property,  or  schismatics  who 
attended  the  English  churches  under  protest,  to  escape  payment  of 
the  fines,  and  one  as  well  as  the  other  had  looked  forward  to  the  re- 
establishment  of  orthodoxy  when  the  Queen's  death  should  open  the 
way  to  a  change.  United,  they  still  largely  outnumbered  their  op- 
ponents, and  under  the  modern  constitution  would  have  had  a  large 
majority  in  the  House  of  Commons." 

That  Elizabeth  and  her  advisers  contemplated  not  continuity,  but 
absolute  doctrinal  rupture  with  the  past,  is  proved  by  the  re-intro- 
duction of  the  second,  not  the  first,  Prayer  Book  of  Edward  VI.,  and 
the  extreme  Protestant  views  of  the  divines  she  selected  for  her  new 
hierarchy.  With  one  exception*  they  were  all  more  or  less  Cal- 
vinists. 


*  Cheney  of  Gloucester.  In  the  library  of  the  Bishop  of  St.  John's, 
N.F.,  to  which  I  had  free  access  during  a  recent  visit  to  that  city,  by 
the  kindness  of  its  munificent  prelate,  I  found  a  curious  letter  to 
Cheney  from  the  famous  Martyr  Father  Campion,  who  had  been  once 
a  favourite  pupil  and  prot^gfe  of  Cheney  and  ordained  by  him  Deacon, 
according  to  the  Anglican  form.  While  tenderly  mindful  of  the  Bishop's 
iormer  great  kindness  to  him,  and  gracefully  recognizing  the  "  natural 
goodness  of  one  so  near  to  the  kingdom  of  God,  confessing  the  living 
presence  of  Christ  in  the  Sacrament  on  the  altar  and  the  freedom  of 
man's  will,  persecuting  no  Catholics  in  your  Diocese,  hospitable  to  your 
townspeople  and  to  good  men,  plundering  not  your  palace  and  lands 
aa  your  brethren  do,"  he  proceeds  to  remark,  in  language  which 
might  be  addressed  to  a  High  Church  Bishop  of  the  present  day,  "  that 
he  is  deeply  disliked  by  the  Protestants,  grieved  over  by  the  Catholics, 
laughed  at  by  the  world."  Goodman,  a  successor  of  Cheney's,  is  re- 
ported to  have  said,  "  that  Cheney  was  a  Papist,  brought  up  his  servants 
Papists,  and  died  a  Papist,  obstinately  refusing  to  recant."  But  he  prob- 
ably meant  Lutheranus-Papisticus,  a  term  by  which  the  precursors  of 
the  Landian  school  were  known  in  polemical  writings.  The  sad  part  is 
that  Campion,  who  had  resided  in  the  palace  in  the  closest  and  most 
intimate  association  to  the  Bishop,  seems  to  doubt  that  he  was  sincere 
in  conforming  to  the  new  religion.  Cheney's  position  throughout  was 
peculiar.  He  had  conformed  to  the  Edwardian  changes,  but  always 
professing  the  Real  Presence  and  maintaining  the  celibate  state,  ap- 
peared in  the  first  convocation  of  the  Marian  clergy  and  retained  some 
of  his  preferments  during  her  reign.  On  Elizabeth's  accession  he  strove 
hard  for  promotion,  writing  to  Cecil  that  he  was  in  poverty,  "  and  al- 
though I  spent  my  youth  mostly  about  Court,  I  seem  likely  to  spend  my 
old  age  about  a  cart."    It  is  very  curious  to  note  that  Bishop  Goodman 


0ATH0LIGI8M  UNDER  ELIZABETH.  S3 

"  With  no  special  reverence  for  the  office  which  they  had  under- 
taken, and  she  treated  them  in  return  with  studied  contempt,  she 
called  them  doctors,  as  the  highest  title  to  which  she  considered  them 
to  have  any  real  right." 

Curiously,  whether  from  conviction  or  prejudice,  on  one  point 
the  Queen  remained  obstinately  adherent  to  the  past.  While  writ- 
ing to  Sussex,  she  expressed  "  grave  doubts  whether  the  Mass  was 
not  an  offense  against  God,"*  yet  she  always  opposed  to  the  utmost 
of  her  power  the  matrimonial  alliances  to  which  her  new  clergy  de- 
voted so  much  attention. 

Within  a  few  months  of  her  accession,  Sandys,  writing  to  Parker, 
says:  "  The  Queen's  Majesty  will  wink  at  it,  but  not  stablish  it  by 
law,  which  is  nothing  else  but  to  bastardise  our  children."t  That 
Elizabeth  on  this  point,  however,  fairly  expressed  the  general  opin- 
ion, may  be  inferred  from  the  fact  that,  with  the  exceptions  of  Cran- 
mer  and  Parker,  a  married  Primate  never  sat  at  Lambeth  until  long 
after  the  accession  of  the  House  of  Hanover. 

"  I  was  in  horror,"  wrote  Parker  to  the  Secretary;];  after  a  peremp- 
tory summons  to  Court,  "  to  hear  such  words  come  from  her  mild 
nature  and  Christianly  learned  conscience,  as  she  spoke  concerning 
God's  holy  ordinance  and  institution  of  matrimony  .  .  .  inso- 
much that  the  Queen's  Highness  expressed  to  me  a  repentance  that  we 
were  thus  appointed  in  office,  wishing  it  otherwise.  .  .  .  Horse- 
keeper's  wives,  porters',  poulterers'  and  butchers'  wives  may  have 
their  cradles  going,  and  honest  learned  men  expulsed  with  open 
note." 

The  Primate  apparently  forgot  that  the  Queen  might  hardly  have 
considered  horse-keepers  and  butchers  as  the  highest  type  of  ex- 
ample for  her  new  clergy.  As  the  Queen  and  the  wives  of  the  no- 
bility and  upper  classes,  as  a  rule,  declined  to  receive  and  studiously 
avoided  the  helpmates  of  the  reformed  ministry,  few  women  of  re- 
spectability cared  to  become  the  wives  of  even  the  highest  digni- 


died  acknowledgfing  himself  a  Koman  Catholic,  and  of  course  it  is  quite 
possible  that  Cheney  may  have  made  the  same  admission  at  the  last 
as  did  the  celebrated  Miles  Magrath,  Archbishop  of  Cashel,  and  many 
others. 

*  MSS.  Germany.    Quoted  by  Fronde,  Vol.  III.    Let  modem  ritualists 
note  Mass  not  Masses. 

f  Quoted  by  Burnet. 

:(  The  Archbishop  of  Canterbury  to  Cecil.    Quoted  by  Breen. 
VOL.  VII. — 3. 


34  2 HE  GLOBE, 

taries,  who  were  thus  driven  in  many  instances  to  seek  most  undesir- 
able partners,  "  at  which,"  says  Sandes,  "  the  weaker  brethren  were 
scandalized  and  the  Catholics  laughed." 

In  the  end  of  the  year  we  have  been  considering  (15G8)  the  royal 
anger  had  been  aroused  on  this  question  by  the  request  of  Bishop 
Cox,  of  Ely,*  to  be  allowed  to  remarry.  He  was  one  of  the  most 
learned  and  respectable  of  the  clergy  who  had  gone  over  to  the  new 
religion,  and  his  conduct  on  this  occasion  gives  probably  the  key  to 
his  apostasy.  He  was  now  in  his  sixty-ninth  year,  and  "  might  with 
no  great  difficulty  have  remained,  one  would  have  thought,  a  wid- 
ower." t 

Mr.  Froude  continues: 

"  He  explained  his  difficulty  to  Cecil  with  ludicrous  gravity,  J  He 
said  that  he  wished  to  spend  the  remainder  of  his  life  without  offense 
to  God.  The  Queen's  displeasure  was  death  to  him,  but  the  dis- 
pleasure of  the  Almighty  was  more  to  be  dreaded.  The  Almighty 
had  left  him  without  one  special  gift,  and  placed  him  in  the  num- 
ber of  those  who  could  not  receive  the  saying  of  Christ.  He  was  be- 
tween Scylla  and  Charybdis,  but  it  was  more  dreadful  to  fall  into  the 
hands  of  the  living  God,  and  a  second  wife  was  a  necessity." 

It  is  both  instructive  and  singular  to  find  Cecil,  the  firmest  and 
bravest  advocate  of  the  Reformation,  lamenting  the  decay  of  rever- 
ence and  the  spiritual  disorder  which  we  now  see  to  have  been  its  in- 
evitable fruit.  §  In  a  State  paper,  dated  March  10,  1569,  he  regrets 
that  the  service  of  God  and  the  sincere  profession  of  Christianity 
were  much  decayed,  and  in  place  of  it,  partly  Papistry,  partly  pagan- 
ism and  irreligion  had  crept  in.  Baptists,  deriders  of  religion,  epicu- 
reans and  atheists  were  everywhere,  and  such  decay  of  obedience  in 

♦  Froude. 

f  Richard  Cox,  educated  at  Eton  and  Kings  College,  Cambridge,  was  a 
Prot%6  of  Cardinal  Wolsey's.  He  was  for  some  time  head  master  of 
Eton  and  Archdeacon  of  Ely,  with  a  Prebendal  stall  in  that  church; 
subsequently  Dean  of  Oxford  and  Chancellor  of  the  University,  being  at 
that  time  in  great  favor  with  King  Henry  VIII.  In  the  next  reign,  he 
became  Dean  of  Westminster  and  tutor  to  the  King,  enjoying  also  one 
of  the  rich  canonries  of  Windsor.  Fled  to  the  continent  during  the 
Marian  period,  returned  on  Elizabeth's  accession  and  put  into  Ely, 
which  he  held  until  his  death. 

X  ••  Me  etiam  senem  suo  dono  destituit,  et  in  Illorum  Numero  me  vult 
esse  qui  non  capiunt  verbum  hoc  ut  ait  Christus  Dominus  Noster." 

§  Froude. 


CATHOLICISM  UNDER  ELIZABETH.  35 

civil  policy,  as  compared  with  the  f earfulness  and  reverence  in  times 
past,  would  astonish  any  wise  and  considerate  person."* 

Protestant  intolerance  commenced  to  manifest  itself  in  its  coarsest 
shades.  In  February,  1569,  the  Spanish  Ambassador  wrote  to  the 
Duke  of  Alva  that  a  furious  persecution  was  commencing.  The 
prisons  were  overflowing.  In  Bridewell  alone  there  were  150 
Spaniards  forced  to  listen  to  Protestant  sermons,  and  tempted  by 
offers  of  rewards  to  abandon  their  faith.  In  the  following  Aprilf 
the  house  of  one  of  the  largest  Spanish  merchants  in  London  was 
searched  by  Elizabeth's  police. 

The  furniture  of  his  chapel,  the  crucifixes,  the  images  of  the 
saints  were  carried  away,  borne  in  mock  procession  through  the 
streets,  and  burnt  in  Cheapside  amidst  the  jests  of  the  populace,  who 
cried  as  they  saw  them  blazing:  "  These  are  the  gods  of  Spain.  To 
the  flames  with  them,  and  to  the  flames  with  their  worshippers." 
Had  there  been  the  slightest  organization  among  the  Catholic  party, 
they  would  have  easily  secured  free  toleration,  but  the  inaction 
of  the  southern  and  western  Catholics  generally  was  fatal  to  their 
cause,  but  they  appear  to  have  been  "smitten  with  confusion." 
Some  rested  their  hopes  on  the  Scottish  succession,  some  planned 
the  marriage  of  the  Queen  with  some  Catholic  prince  or  nobleman, 
others  looked  abroad  for  help;  so  that,  as  Mr.  Froude  describes  the 
situation,  "  the  best  of  the  Catholics,  who  cared  simply  for  the  res- 
toration of  the  faith,  shrank  from  risking  their  cause  .  .  . 
amidst  the  selfishness  of  national  and  personal  interests." 

The  address  from  the  knights  and  gentlemen  of  Lincolnshire  to 
Philip  of  Spain  during  this  year,  imploring  his  protection,  reveals 
the  total  absence  of  any  cohesion  amongst  them. 

In  the  winter  of  1569  occurred  the  Insurrection  of  the  North, 
ever  memorable  both  for  the  rashness  of  its  conception  and  the  ter- 
rible severity  used  in  its  suppression.  The  proclamation  of  the  lead- 
ers stated  that  "they  called  on  all  true  Englishmen  to  Join  with 
them  in  their  attempt  to  restore  the  Crown,  the  nobility  and  the  wor- 
ship of  God  to  their  former  estate." 


*  Burg-hley  papers,  Vol.  I.  This  is  marvellous  evidence,  coming'  from 
such  a  powerful  mind  as  Cecil,  trained  to  the  highest  accuracy  of  ob- 
servation, forced  by  the  stern  logic  of  facts  to  condemn  the  crop  of  his 
own  planting. 

t  1569. 


36  THE  GLOBE, 

By  the  northern  people  the  so-called  Reformation  had  been  abso- 
lutely repudiated  from  the  very  first.  "  There  are  not,"  says  Sir 
Ralph  Sadler,*  "  in  all  this  country  ten  gentlemen  that  do  favor  and 
allow  of  Her  Majesty's  proceedings  in  the  cause  of  religion."  Occa- 
sionally, indeed,  some  of  them  attended  the  established  worship  that 
they  might  escape  the  grievous  penalties  threatened  by  the  law,  but 
this  very  conformity,  extorted  in  opposition  to  conscience,  exas- 
perated their  discontent.  They  saw  around  them  examples  of  suc- 
cessful insurrection  in  the  cause  of  religious  liberty.  The  Calvinists 
of  Scotland  had  established  their  own  creed  in  defiance  of  all  opposi- 
tion. The  Calvinists  of  France  had  thrice  waged  war  against  their 
own  sovereign;  both  had  been  aided  with  men  and  money  by  the 
Queen  of  England.  If  this  were  lawful  to  other  religionists,  why 
might  not  they  also  draw  the  sword  and  claim  the  rights  of  con- 
science ?t 

The  first  and  only  success  of  this  movement  was  the  occupation  of 
Durham  on  the  14th  of  November  "  by  the  Earls  of  Northumber- 
land and  Westmoreland,  Sir  Christopher  Neville,  Sir  Cuthbert  Nev- 
ille, and  old  Richard  Norton,  who  carried  the  ancient  banner  of  the 
Pilgrimage  of  Grace,  the  cross  and  streamers  and  the  five  wounds,  be- 
hind which  he  had  followed  Robert  Aske  in  1536  from  Pomfret  to 
Doncaster.  They  strode  into  the  cathedral.  They  overthrew  the 
Communion  board,  they  tore  the  English  Bible  and  prayer  book  to 
pieces.  The  ancient  altar  stone  was  taken  from  a  rubbish  heap 
where  it  had  been  thrown,  and  solemnly  replaced,  and  the  holy 
water  vessel  %  was  restored  at  the  west  door;  and  then,  amidst  tears, 
embraces,  prayers,  and  thanksgivings,  the  organ  pealed  out,  the 
candles  and  torches  were  lighted,  and  Mass  was  said  once  more  in  the 
long-desecrated  aisles."  § 

But  the  dissensions  of  the  leaders,  the  failure  of  their  expectations 
of  assistance  from  the  Duke  of  Alva  and  the  apathy  of  many  of  the 

*  Sir  Ilalph  Sadler  was  sent  to  York  on  the  outbreak  of  the  rebellion, 
nominally  as  treasurer  of  the  army;  really  as  a  spy  on  the  Earl  of 
Sussex,  the  commander  of  the  Roj'al  forces. 

f  Lingard. 

\  The  prrcat  Holy  Water  Stoup  was  found  in  Dean  Whittingham's 
(the  brother-in-law  of  Calvin)  kitchen,  where  it  had  been  used  for  soak- 
ing salt  fish.  So  much  for  Elizabethan  continuity  with  the  ancient 
Faith. 

§  Froude. 


CATHOLICISM  UNDER  ELIZABETH.  37 

Catholics  were  fatal  to  the  success  of  the  rebellion.  The  ample  ven- 
geance taken  on  the  insurgents  may  be  gathered  from  a  letter  written 
by  the  Queen's  lieutenant,  the  Earl  of  Sussex,  on  the  28th  of  Decem- 
ber, to  Cecil.  Speaking  of  his  intended  victims,  he  remarks:  "  The 
number  whereof  is  yet  uncertain,  for  that  I  know  not  the  number  of 
the  towns,  but  I  guess  that  it  will  not  be  under  six  or  seven  hundred 
at  the  least  that  shall  be  executed  of  the  common  sort,  besides  the 
prisoners  taken  in  the  field."* 

Though  terrified  into  outward  obedience,  a  considerable  majority 
of  the  people  were  as  disaffected  as  ever  to  the  new  religion.  The 
report  as  to  the  state  of  the  Diocese  of  Chichester  after  ten  years' 
rule  of  such  an  earnest  favorer  of  the  innovations  as  Bishop  Barlow,t 
is  most  interesting. 

The  Koyal  Commissioners  report:  "In  many  churches  they  have 
no  sermons,  not  one  in  seven  years,  and  some  not  one  in  twelve  years, 
as  the  parishes  have  declared  to  the  preachers  that  lately  came  thither 
to  preach.  Few  churches  have  their  quarter  sermons,  according  to 
the  Queen's  Majesty's  injunctions.  In  Boxgrave  is  a  very  fair 
church,  and  therein  is  neither  parson,  vicar  nor  curate,  but  a  sorry 
reader.  In  the  Deanery  of  Medhurst  there  are  some  beneficed  men 
which  did  preach  in  Queen  Mary's  reign,  and  now  do  not,  nor  will 
not,  and  yet  keep  their  livings;  others  be  fostered  in  gentlemen's 
houses,  and  some  between  Sussex  and  Hampshire,  %  and  are  hinderers 
of  true  religion,  and  do  not  minister.  Others  come  not  at  their  par- 
ish church,  nor  receive  the  Holy  Communion  at  Easter,  but  at  that 
time  get  them  out  of  the  country  until  that  feast  be  passed,  and  re- 
turn not  again  until  then.  They  have  many  books  that  were  made 
beyond  the  seas,  and  they  have  them  there  with  the  first;  for  exhibi- 
tioners goeth  out  of  that  shire  and  diocese  unto  them  beyond  the 
seas.     As  to  Mr.  Stapleton,  §  who,  being  excommunicated  by  the 

*  Sir  Cuthbert  Sharp  "  Memorials."    Quoted  by  Lingard. 

t  Barlow  had  just  died,  December  10,  1569. 

X  It  will  be  remembered  that  Barlow  in  1564  had  reported  that  the 
western  part  of  his  Diocese  was  more  or  less  Popish. 

§  Thomas  Stapleton,  born  at  Henfield,  Sussex,  in  the  month  and  year 
of  the  martyrdom  of  Sir  Thomas  More,  educated  first  at  Canterbury, 
then  at  Winchester  and  at  New  College,  Oxford,  of  which  house  he 
was  a  fellow  A.D.,  1554.  He  was  a  Prebendary  of  Chichester  when 
Elizabeth  came  to  the  throne,  and  forced  to  quit  the  country,  took 
refuge  in  Louvain.  He  was  for  some  time  catechist  at  Douay,  but,  re- 
called to  Louvain,  he  was  made  Regius  Professor  of  Theology  and  Canon 


38  THE  GLOBE. 

Bishop,*  did  fly  and  avoid  the  realm,  these  men  have  his  goods  and 
send  him  money  for  them.  In  the  church  of  Anindel,  certain  altars 
do  stand  yet  still  to  the  offense  of  the  godly,  which  murmur  and 
speak  much  against  the  same.  They  have  yet  in  the  diocese  in  many 
places  thereof,  images  hidden  and  other  Popish  ornaments,  ready  to 
set  up  the  Mass  again  within  twenty-four  hours'  warning,  as  in  the 
town  of  Battle  and  in  the  parish  of  Lindefield,  where  they  be  yet  very 
blind  and  superstitious.  In  the  to^vn  of  Battle,  where  a  preacher 
doth  come  and  speak  anything  against  the  Pope's  doctrine  they  will 
not  abide,  but  get  them  out  of  the  church.  In  many  places  they 
keep  yet  their  chalices,  looldng  to  have  Mass  again,  whereas  they 
were  commanded  to  turn  them  into  communion  cups  after  our 
fashion,  keeping  yet  weight  for  weight.  Some  parishes  feign  that 
their  chalices  were  stolen  away,  and  therefore  they  ministered  in 
glasses  and  profane  goblets.  In  many  places  the  people  cannot  yet 
say  their  commandments,  and  in  some  not  the  articles  of  their  be- 
lief. In  the  cathedral  church  of  Chichester  there  be  very  few 
preachers  resident;  of  thirty-one  prebendaries,  scarcely  four  or  five. 
Few  of  the  aldermen  of  Chichester  be  of  a  good  religion,  but  are  ve- 
hemently suspected  to  favor  the  Pope's  doctrine,  and  yet  they  be 
Justices  of  the  Peace."  \ 

The  beginning  of  1570  was  devoted  to  the  punishment  of  the 
northern  Catholics.  In  this  Mr.  Froude  acknowledges  that  "  anger 
and  avarice  had  for  a  time  overclouded  Elizabeth's  character.  On 
the  23d  of  January  the  Provost  Marshal,  Sir  George  Bowes,  re- 
ported that  he  had  put  to  death  about  six  hundred,  besides  the  six  or 
seven  hundred  artisans,  laborers^  or  poor  tenant  farmers  who  had 
been  previously  picked  out  for  summary  execution  by  Sussex.  J  Still 
Elizabeth  was  not  satisfied.  .  .  .  When  the  martial  law  was  over 
she  ordered  the  Council  of  York  to  attaint  all  offenders  that  might 
be  gotten  by  process  or  otherwise,  till  at  length  the  Crown  Prosecu- 
tor, Sir  Thomas  Gargrave,  was  obliged  to  tell  her  that  if  she  were 
obeyed  many  places  would  be  left  naked  of  inhabitants."  § 

of  St.  Peter's  there,  where  he  died  October  12,  1598,  having  lived  forty- 
two  years  in  exile  for  the  Faith. 

♦William  Barlow. 

fReiMjrt  as  to  Diocese  of  Chichester  MSS.  Domestic,  Rolls  House. 
Dated  end  of  December,  1569. 

X  Eighty  suffered  at  Durham,  forty  at  Darlington. 

§  Froude. 


CATHOLICISM  UNDER  ELIZABETH.  39 

Nothing  daunted,  the  northern  Catholics  maintained  a  stubborn 
resistance.  This  year  (1570)  "  the  people  of  Lancashire  refused  ut- 
terly to  come  any  more  to  divine  service  in  the  English  tongue.  Lord 
Derby  forbade  the  further  use  of  the  liturgy  in  his  private  chapel. 
Grindal,  *  who  had  been  translated  to  York  in  succession  to  Young, f 
found  on  arrival  at  his  new  diocese  "  that  the  gentlemen  were  not  af- 
fected to  godly  religion.  They  observed  the  old  fasts  and  holy  days; 
they  prayed  still  on  their  strings  of  beads." 

*  Edmund  Grindal  was  born  near  St.  Bees,  in  the  county  of  Cumber- 
land, educated  at  Cambridge.  He  became  Fellow  and  Master  of  Pem- 
broke Hall;  a  Prebendary  of  Westminster  under  Edward  VI.  He 
shared  the  fortunes  of  the  extreme  Reformers,  retiring  abroad  during 
Mary's  reign.  He  returned  on  the  accession  of  Elizabeth  and  was  made 
Bishop  of  London  on  Bonner's  deprivation;  translated  to  York  in  1570. 
He  succeeded  Parker  in  the  See  of  Canterbury  in  1575.  Grindal  had 
deeply  imbibed  the  spirit  of  Geneva,  still  he  was  of  a  far  honester 
nature  than  the  majority  of  the  Elizabethan  prelates,  neither  alienat- 
ing his  church  property,  nor  trafficking  in  scandalous  dispensations. 
His  Puritanic  sympathies  soon  estranged  him  from  the  Court  and  his 
resolute  refusal  to  put  down  Puritan  practices  led  to  his  peremptory 
sequestration  and  inhibition  from  his  functions  in  1577  by  the  Queen. 
For  five  years  he  remained  under  the  royal  displeasure.  In  1582  he  was 
restored  and  a  year  later  died  at  his  palace  of  Croydon  (July  6,  1583). 
"  Being  really  blind,"  says  Fuller,  "  more  through  grief  than  age,  he 
was  willing  to  put  of  his  clothes  before  he  went  to  bed  and  in  his 
lifetime  to  resign  his  place  to  Dr.  Whitgift,  who  refused  such  accept- 
ance thereof.  And  the  Queen,  commiserating  his  condition,  was  gra- 
ciously pleased  to  say,  that  as  she  had  made  him,  .  .  .  so  he  should 
die  an  Archbishop.  Grindal  founded  a  grammar  school  in  his  native 
town. 

f  Thomas  Young  had  died  June  26,  1568,  but  no  successor  was  ap- 
pointed until  1570.  Young  had  been  one  of  the  chapter  of  St.  David's 
in  1551,  and  one  of  the  principal  accusers  of  Bishop  Ferrers,  by  prae- 
munire in  a  schedule  of  no  less  than  forty-six  articles.  Ferrers'  own 
party  must  have  disapproved  of  his  mode  of  dealing  with  the  property  of 
his  See  for  he  was  committed  to  prison.  Mr.  Burke  seems  to  consider  the 
whole  transaction  to  have  been  one  of  the  many  private  battles  of  the 
reformers  over  the  division  of  the  plunder.  Young  seems  to  have  com- 
plied in  Mary's  reign,  for  we  find  him  on  the  20th  of  April,  1557, 
preaching  in  London  at  the  church  of  St.  Mary,  Spital,  before  the  Lord 
Mayor,  twenty -five  aldermen,  the  Lord  Chief  Justice,  the  Lords  Justices, 
and  a  large  congregation  of  noblemen  and  commoners  (Machyn's diary). 
On  Elizabeth's  accession  elected  to  St.  David's,  1560,  he  was  translated 
to  York  in  1561,  after  the  death  of  the  Archbishop-elect,  Dr.  William 
May,  formerly  Dean  of  St.  Paul's.  Young  was  appointed  Lord  President 
of  the  North,  June  20,  1564,  and  retained  the  office  until  his  death. 


40  THE  GLOBE. 

As  Bishop  of  London,  he  had  been  principally  troubled  with  the 
over-straight  Genevans;  in  the  North  he  was  in  another  world.  Dis- 
guised priests  flitted  about  like  bats  in  the  twilight,  or  resided  in 
private  houses  in  serving  men's  apparel.  Corpse  candles  were 
lighted  again  beside  the  coffins  of  the  dead,  while  clerks  and  curates 
sang  requiems  at  their  side."* 

No  one  had  gained  by  the  so-called  Reformation  save  those  who 
had  shared  in  the  plunder.  With  the  shattering  of  Catholic  unity 
the  golden  links  f  which  had  bound  all  classes  together  were  burst. 
"  The  customs  by  which  old  English  country  life  had  been  made 
beautiful,  the  festivals  of  the  recurring  seasons,  the  church  bells, 
the  monuments  of  the  dead,  the  roofless  aisles  of  the  perishing  ab- 
beys— all  were  silent  preachers  of  the  old  faith  and  passionate  pro- 
tests against  the  new,"  |  while  "  divisions  of  faith  had  brought  with 
them  everywhere  confusions  and  diversities  of  practice."§ 

In  September,  1570,  it  appears  by  a  letter  of  the  Queen  to  the 
Bishop  of  Norwich  that  the  services  in  his  cathedral  had  been  de- 
nuded of  every  relic  of  the  ancient  ritual.  Certain  of  the  preben- 
daries had  changed  the  administration  of  the  Sacrament,  pauperized 
the  ceremonial,  broken  down  the  organ,  and,  so  far  as  lay  in  them, 
had  turned  the  quire  into  a  Genevan  conventicle.  In  the  debate  on 
the  Communion  Bill  in  the  Upper  House,  in  the  Parliament  of  1571, 
"  one  Catholic  nobleman  said  tauntingly,  that  if  the  twenty-two 
right  reverend  lords  could  agree  among  themselves  as  to  what  they 
required  the  laity  to  receive  in  the  Sacrament,  they  might  get  over 
their  objections;  at  present  every  parish  had  its  own  theory  on  the 
matter."  II 

In  order  of  the  services  in  the  church  of  Northampton,  June,  1571, 
we  find  that  "  Communion  was  held  four  times  a  year;  the  table  was 
in  the  body  of  the  church  at  the  far  end  of  the  middle  aisle."! 

Their  Puritan  scruples,  however,  seem  to  have  been  mainly  con- 

♦  Qrindal  to  Cecil.    Quoted  by  Froude. 

f  Of  a  common  faith  and  a  common  charity. 

t  Froude.  §  Ibid.  ||  Ibid. 

IMSS.  Domestic.  Rolls  House,  5th  of  June,  1571,  quoted  by  Froude. 
It  would  be  amusing',  if  it  were  not  so  serious,  to  contemplate  how 
serenely  the  modern  High  Church  party  shut  their  eyes  to  these  vacant 
links  in  their  continuity  chain.  John  Wesley  said  truly  "  that  Apostolic 
succession  was  unknown  in  the  Church  of  England  during  the  first 
half  of  Elizabeth's  reign." 


CATHOLICISM  UNDER  ELIZABETH,  41 

fined  to  the  inside  of  their  churches.  Honesty  was  apparently  not 
one  of  their  articles  of  belief,  for  in  this  year*  it  became  nec- 
essary to  pass  a  bill  "to  check  the  profligate  administration  of 
church  property  by  ecclesiastical  corporations,  and  a  companion 
measure  was  introduced,  originally  perhaps  as  part  of  the  same 
statute,  so  singular  in  some  of  its  provisions  as  to  deserve  particular 
notice.  Puritanism  had  not  yet  blinded  the  eyes  of  Protestants  to 
the  merits  of  the  faith  of  their  fathers.  The  House  of  Conmions 
could  still  acknowledge  an  excellence  in  the  clergy  of  earlier  times, 
to  which  they  saw  but  faint  approaches  in  the  degenerate  ministry 
which  had  taken  the  place  of  the  Catholic  priests.  '  The  Queen's 
noble  progenitors,'  so  ran  an  act  which  never  reached  maturity,  *  had 
in  times  past  endowed  the  clergy  of  the  realm  with  most  ample  and 
large  possessions  that  godly  religion  might  be  the  better  advanced 
among  the  people,  that  the  poor  might  be  relieved,  the  children  of 
the  nobility  and  gentry  of  the  realm  be  virtuously  educated  in  the 
fear  and  knowledge  of  the  Almighty.'  Whether  the  revenues  of  these 
estates  were  now  employed  and  bestowed  acording  to  the  intent  and 
meaning  of  their  donors  was  a  thing  to  be  pondered  and  considered. 
The  clergy,  being  now  married  and  having  wives,  did  overmuch 
alienate  their  minds  from  the  honest  and  careful  duty  to  which  they 
were  bound  to  attend.  The  poor  were  left  in  their  poverty,  the  an- 
cient hospitality  was  no  longer  maintained,  the  ministers  of  the 
Church  accepted  and  reserved  the  most  part  and  portion  of  the  yearly 
revenues  of  their  dignities  unto  themselves,  to  the  slander  of  the 
whole  estate  of  the  clergy."  f 

The  Catholic  clergy  were  now  utterly  persecuted.  An  act  was 
passed  (1571)  making  it  high  treason  for  any  person  calling  him- 
self a  priest  to  receive  English  subjects  into  the  Church  of  Rome, 
and  high  treason  in  the  subject  to  be  received.  .  .  .  It  had 
been  discovered  after  the  suppression  of  the  insurrection  that  multi- 
tudes of  seditious  (?)  priests  were  continually  going  up  and  down  the 
country  in  disguise,  or  hiding  in  country  houses  as  serving-men. 
The  Council  proposed  that  all  such  persons  wherever  found  should 
be  treated  as  vagrants  or  Egyptians;  that  such  priests  should  be  pil- 
loried, set  in  the  stocks,  or  whipt  at  the  cart's  tail,t  and  that  the  gen- 

*1671.  f  Quoted  by  Froude. 

X  Mr.  Froude's  impartiality  may  be  fairly  estimated  by  the  fact  that 
he  terms  the  above  "  a  practically  useful  measure,"  considering'  that 


42  THE  GLOBE, 

tlemen  who  entertained  them  should  be  deprived  of  their  prop- 
erty. 

On  the  20th  of  May,  1572,  the  Archbishops  and  Bishops  waited 
upon  the  Queen  in  a  body  at  St.  James's  Palace  "  to  move  Her  Maj- 
esty to  assent  to  justice  against  the  Scottish  Queen.  ...  To 
show  pity  to  an  enemy,  a  stranger,  a  professed  member  of  Anti- 
christ .  .  .  might  justly  be  called  crudelis  misericordia;"  *  and 
in  September  the  same  prelates  represented  to  Her  Majesty  that  for 
the  quiet  of  tlie  realm  such  Catholic  priests  and  gentlemen  as  were  in 
prison  for  refusing  the  oath  of  allegiance  should  be  immediately  put 
to  death. t  In  the  same  winter,  the  anger  of  the  reformers  (?)  was 
aroused  by  the  mission  of  the  Earl-  of  Worcester  to  represent  Eliza- 
beth at  the  christening  of  the  little  French  Princess,  born  in  October, 
1572;  "  that  an  English  nobleman — one,  too,  of  notorious  Catholic 
tendencies — should  go  in  state  to  Paris  .  .  .  was  considered 
by  the  Protestants  a  hideous  scandal.  So  hideous,  indeed,  that  the 
Earl  was  attacked  by  a  privateer  midway  between  Dover  and  Calais. 
Four  of  his  men  were  killed  and  seven  others  wounded.  The  attack 
was  believed  in  London  to  have  been  instigated  by  some  of  the  Eng- 
lish Bishops."  X  So  desperate  was  the  English  Government  at  that 
moment,  so  determined  to  use  any  means  to  harass  and  embarrass  the 
Catholic  Powers,  that  cannons  and  muskets  were  sent  to  the  Mediter- 
ranean for  the  corsairs  of  Barbary,  whilst  to  make  all  sure  at  home, 
the  Prince  of  Orange  was  told  that  if  he  could  plunge  down  on  Lou- 
vain,  seize  the  English  refugees  and  send  them  home,  he  could  not 
demand  a  price  which  Elizabeth  would  refuse  to  pay  for  them."  § 

To  the  wise,  it  became  more  and  more  apparent  that  the  religious 

the  Catholic  Priests  were  English  gentlemen,  scholars  of  Oxford  and 
Cambridge,  who  had  been  turned  out  of  their  livings  by  obscure  time 
servers  of,  for  the  most  part,  low  origin  and  doubtful  characters.  For 
the  baseness  of  the  Elizabethan  clergy  see  a  paper  by  the  late  Mr. 
Buckle. 

*If  the  Catholic  Bishops  in  the  preceding  reign  had  so  forgotten 
themselves  as  to  have  waited  upon  the  Queen  and  demanded  Elizabeth's 
execution,  the  story  would  have  been  in  every  child's  history  to  the  pres- 
ent day. 

f  Froude. — If  this  request  had  been  acceded  to,  every  county  in  Eng- 
land would  have  been  deluged  with  Catholic  blood.  Probably  more 
would  have  been  executed  in  some  counties  than  the  total  number 
burnt  by  Mary. 

X  Froude,  MSS.  Sien  ancas.  §  Froude. 


CATHOLICISM  UNDER  ELIZABETH.  43 

unity  of  England  had  been  broken  forever.  The  endless  shades  of 
opinions  within  the  new  establishment  were  commencing  to  manifest 
themselves  in  open  strife  and  angry  recriminations.  Writing  from 
Durham  to  Gualter,  the  Bishop,*  speaking  of  the  extreme  Puritan 
party,  remarks:  "-Not  only  the  habits,  but  our  whole  ecclesiastical 
polity,  discipHne,  the  revenues  of  the  Bishops,  ceremonies  or  public 
forms  of  worship,  liturgies,  vocation  of  ministers,  or  the  ministration 
of  the  Sacraments,  all  these  things  are  now  openly  attacked  from 
the  press,  and  it  is  contended  with  the  greatest  bitterness  that  they 
are  not  to  be  endured  in  the  Church  of  Christ.  The  doctrine  alone 
they  leave  untouched;  as  to  everything  else,  by  whatever  name  you 
call  it,  they  are  clamorous  for  its  removal.  The  godly  mourn,  the 
Papists  exult  that  we  are  now  fighting  against  each  other,  who  were 
heretofore  wont  to  attack  them  with  our  united  forces."  f  But  as 
Dr.  Lingard  remarks,  "  the  Puritans  were  considered  brethren  whose 
transgressions  sprung  from  an  exuberance  of  zeal;  the  Catholics  as 
idolaters  whose  worship  could  not  be  tolerated  by  the  true  servants 
of  the  Almighty;  the  poverty  of  the  former  offered  no  reward;  the 
wealth  of  the  latter  presented  an  alluring  bait  to  the  orthodoxy  of 
their  persecutors.  .  .  .  Many  of  the  more  zealous  or  more 
timid  among  the  Catholics  sought  with  their  families  an  asylum  be- 
yond the  sea.  Their  lands  and  property  were  immediately  seized 
by  the  Crown,  and  given  or  sold  at  low  prices  to  the  followers  of  the 
Court."  X  Those  who  remained  might  be  divided  into  two  classes. 
Some,  to  escape  the  penalties,  attended  occasionally  at  the  estab- 
lished service,  and  endeavored  to  elude  the  charge  of  hypocrisy  by 
maintaining  from  the  words  of  the  Queen's  proclamation  that  such 
attendance  was  with  them  nothing  more  than  the  discharge  of  a  civil 
duty,  an  expression  of  their  obedience  to  the  letter  of  the  law.  But 
this  evasion  did  not  satisfy  more  timorous  consciences,  and  the 
greater  number  abstained  from  a  worship  which  they  disapproved, 
and  were,  in  consequence,  compelled  to  pass  their  lives  in  alarm  and 
solitude.  They  lay  at  the  mercy  of  their  neighbors  and  enemies; 
they  were  daily  watched  by  the  pursuivants;  they  were  liable  at  any 

*  James  Pilking-ton. 

f  Bishop  of  Durham  to  Gualter,  20th  of  July,  1573.  Zurich  Letters, 
110,  Parker  Society. 

ij:  In  Strype  (11,  app.  102),  may  be  seen  a  list  of  fug-itives,  compre- 
hending- sixty-eig-ht  names,  certified  for  this  purpose  into  the  Ex- 
chequer. 


44  THE  GLOBE. 

hour  to  be  hurried  before  the  Courts  of  High  Commission,  to  be  in- 
terrogated upon  oath  how  often  they  had  been  at  church,  and  when 
or  where  they  had  received  the  Sacrament;  to  be  condemned  as  recu- 
sants to  fines  and  imprisonment,  or  as  persons  reconciled  to  forfeit- 
ure and  confinement  for  life.  Their  terrors  were  renewed  every  year 
by  proclamation,  or  secret  messages,  calling  upon  the  magistrates, 
the  Bishops  and  the  ecclesiastical  commissioners  to  redouble  their 
vigilance  and  enforce  the  laws  respecting  religion.  Private  houses 
were  searched  to  discover  priests  or  persons  assisting  at  Mass.  The 
foreign  Ambassadors  complained  of  the  violation  of  their  privileges 
by  the  intrusion  of  the  pursuivants  into  their  chapels,  and  even  Eliza- 
beth herself,  to  give  the  example,  occasionally  condescended  to  com- 
mit to  prison  the  recusants  who  were  denounced  to  her  in  the  course 
of  her  progresses." 

During  the  past  fourteen  years  the  ranks  of  the  unfortunate 
Catholic  clergy  had  been  lessened  by  death,  imprisonment,  banish- 
ment and  compliance,  and  the  Church  of  England,  destitute  of  all 
episcopal  supervision,  a  scattered  flock  without  a  shepherd,  seemed 
doomed  to  the  same  utter  destruction  that  it  received  in  the  north- 
ern kingdoms  of  the  Continent. 

Under  Almighty  God,  the  existence  of  Catholicity  in  England 
at  the  present  day,  and  the  fact  that  it  was  not  completely  stamped 
out  by  the  so-called  Eef  ormation,  are  due  almost  entirely  to  one  man. 
This  was  William  Allen,  of  blessed  memory,  principal  of  St.  Mary's 
Hall,  Oxford,  and  Canon  of  York.  On  the  death  of  Mary  and  the  le- 
gal re-establishment  of  Protestantism,  he  soon  saw  more  clearly  than 
many  others  which  way  things  were  drifting,  and,  resigning  his  pre- 
ferments in  1560,  was  forced  in  the  following  year  to  seek  refuge  in 
the  Low  Countries.  Even  then  he  stole  back  home  in  1562,  that  his 
native  air  might  cure  a  wasting  sickness,  and  seems  to  have  been  act- 
ive during  the  next  three  years  in  maintaining  the  Catholic  cause  in 
the  north,  f 

Finally  driven  out  of  England  in  1565,  wliile  pursuing  his  own 
studies  abroad,  he  gradually  formed  a  scheme  of  assembling  a  num- 
ber of  Catholic  young  Englishmen,  like  himself  in  exile,  in  order  to 
give  them  opportunity  of  Catholic  education.  A  beginning  was 
made  in  a  hired  house  at  Douay,  in  the  north  of  France,  in  1568.* 


♦  Allen  was  of  an  ancient  Lancashire  family,  the  Aliens  of  Rossal. 
f  Collegii  Anglo-Duaceni  Diarium  I,  3.     "  Anno  Domini  Nostri  Jesu 


CATHOLICISM  UNDER  ELIZABETH,  45 

Douay  was  chosen  because  it  was  already  under  Oxford  influences. 
It  was  a  new  university  founded  in  1560.  Its  Chancellor  and  many 
of  its  professors  were  Oxford  men,  as  were  nearly  all  Allen's  early 
companions.  Naturally,  therefore,  they  formed  their  college  on  the 
model  of  those  of  their  own  university,  and  it  became  the  continu- 
ation of  old  Catholic  Oxford.  The  number  of  students  rapidly  mul- 
tiplied, and  Douay  became  a  general  center  for  English  Catholics 
exiled  from  their  country. 

All  those  who  came  were  received  with  open  arms,  and  no  one  was 
ever  refused  admission,  so  that  the  number  of  students  was  often  in 
excess  of  what  the  regular  income  would  warrant,  for  Cardinal  Allen 
explains  "  they  canot  wait  till  a  vacancy  occurs,  as  is  usual  in  colleges 
which  belong  to  places  at  peace,  seeing  that  they  have  come  to  these 
foreign  parts  forlorn  and  stripped  of  everything,  often  too,  with 
debts  contracted  for  the  journey,  so  that  they  cannot  live  a  day  with- 
out aid,  much  less  return  home  to  the  heretics  through  so  many  dan- 
gers, and  across  such  tracts  of  land  and  sea;  if  we  sent  back  or  re- 
jected only  one  such  person  who  was  otherwise  worthy  to  be  received, 
none  would  ever  come  afterwards."  The  first  idea  had  been  to  pro- 
vide a  house  of  study  and  to  educate  clergy  who  would  be  able 
to  return  to  England  when  Protestantism  had  passed  away,  as  it  was 
confidently  hoped  it  would.  This  was,  of  course,  a  very  different 
thing  from  sending  over  missionaries  in  defiance  of  the  law  while 
England  was  still  in  the  hands  of  the  Protestants,  which  was  appar- 
ently quite  an  afterthought. 

"  But  when  once  the  college  was  founded,  this  soon  became  its 

Christ!  millesimo  quingentesimo  sexagesimo  octavo,  cum  hoc  Egregium 
opus,  divina  fretus  misericordia  et  benignitate,  inchoaret  reverendus 
Dominus,  Dominus  Guilielmus  Alanus  doctus  et  plus  Sacerdos,  postea 
SanctsB  Eomanse  Ecclesia  Cardinalis  Presbyter,  Angliae  nuncupatus — 
primos  sui  Collegii  alumnos  habuit  sex  sacra  Theologise  Studiosos  sibi 
subditos,  quatuor  quidem  Anglos,  et  duos  Belgas.  Qui  omnes  ex  piorum 
quorundam  abbatum  et  aliorum  Benefactorum  eleemosinis,  industria 
Domini  Alani  collectis,  vixerunt  in  unis  simul  aedibus  in  universitate 
Duacensi.  Angli  erant  isti:  Richardus  Bristous,  Vigorniensis;  Joan- 
nes Martialis,  postea  canonicus  Insulensis;  Edouardus  Risdensus, 
postea  Carthusianus;  Joannes  Whitus.  Belgae  autem  Joannes  Ravas- 
tonus,  Simon  Colierius.  Hinc  porro  Catui  continenter  se  adjunxit 
Dominus  Morganus  Philipus,  Venerabilis  Sacerdos,  quondam  ejusdem 
Alani  in  Universitate  Oxoniensis  preceptor,  nunc  vero  in  hoc  sancto 
opere,  et  Vivus  Coadjutor  et  moriens  insignis  Benefactor. 


46  THE  GLOBE. 

chief  work,  and  for  more  than  two  hundred  years  the  faith  was  kept 
alive  almost  entirely  by  missionaries  who  came  over  from  Douay."* 
On  the  IGth  of  June,  1573,  Thomas  Woodhouse,  a  priest  of  Lincoln- 
shire, who  had  long  been  a  prisoner  in  the  Fleet,  was  arraigned  in  the 
Guildhall  of  London,  and  there  condemned  of  high  treason  for  de- 
nying the  Queen's  ecclesiastical  supremacy.  Three  days  subse- 
quently he  was  hanged  and  quartered  at  Tyburn.  On  the  20th  of 
August  following,  another  Eoyal  proclamation  ordered  all  Bishops, 
Justices  and  Mayors  to  execute  the  acts  of  uniformity  with  all  dili- 
gence and  severity. 

"  Kor  must  we  forget,"  says  Sandes,  "  those  poor  people  who,  not 
having  the  means  to  pay  the  fines  laid  upon  them  because  they  would 
not  enter  the  churches  nor  be  present  at  the  profane  services  of  the 
Protestants,  were,  by  the  sentence  of  the  Judge,  long  and  piteously 
dragged,  stripped  of  their  clothes  and  cruelly  whipped  through  the 
streets  of  Winchester."  But  the  spirit  of  the  Catholics  was  yet  far 
from  broken.  "  On  the  4th  of  April,  1574,  being  Palm  Sun- 
day," writes  one  George  Gardyner  to  the  Bishop  of  Norwich,  "  at 
one  hour,  at  four  sundry  Masses,  in  four  sundry  places  and  out  cor- 
ners of  the  city  of  London,  were  fifty-three  persons  taken,  whereof 
the  most  part  were  ladies,  gentlewomen  and  gentlemen.  Twenty- 
two  of  them  stand  stoutly  to  the  matter,  whereof  the  Lady  Morley 
and  the  Lady  Browne,  which  paid  before  100  marks  for  her  first  of- 
fence, are  the  chief.  The  priests  glory  in  their  doings,  and  did  afHrm 
that  there  were  five  hundred  Masses  in  England  that  day."  There 
were  also  found  in  their  several  chapels  "  divers  Latin  books,  beads, 
images,  patens,  chalices,  crosses,  vestments,  pyxes  and  such  like." 
The  first  small  batch  of  four  missionaries  from  Allen's  college  landed 
this  year  in  England,  "  a  cloud  no  larger  than  a  man's  hand,"  a 
pledge  and  assurance,  nevertheless,  that  the  infallible  and  unchange- 
able Church,  twice  victorious,  twice  again  conquered  for  the  time  in 
England,  was  girding  up  her  loins  for  the  third  long  struggle,  the  is- 
sue of  which  is  now  so  pregnant  with  hope.f 

•  The  Very  Rev.  Bernard  Ward. 

f  In  the  last  fifty  years  over  500  of  the  most  devout  and  learned  of 
the  Anglican  clergy  have  submitted  to  the  Catholic  Church,  sacrificing 
position,  preferment,  and  material  comforts;  in  many  instances  the 
incumbents  of  rich  livings,  have  given  them  up  to  obtain  only  a  small 
pittance  for  themselves  and  families  as  clerks  or  tutors,  or  in  some 
other  precarious  employment.     Their  example  has  been  followed  by 


CATHOLICISM  UNDER  ELIZABETH,  47 

That  a  person  like  Elizabeth,  with  no  definite  religious  opinions, 
should  have  sanctioned  the  persecution  of  either  her  Catholic  or 
Nonconformist  subjects,  will  always  remain  a  blot  on  her  character, 
but  as  Froude  says  truly,  "  there  are  practices  in  the  game  of  politics 
which  the  historian,  in  the  name  of  morality,  is  bound  to  condemn, 
which,  nevertheless,  in  this  false  and  confused  world,  statesmen  till 
the  end  of  time  will  continue  to  repeat.  ...  To  ask  Eliza- 
beth to  deal  plainly  was  to  ask  the  winds  to  say  from  what  quar- 
ter they  were  about  to  blow."  After  seventeen  years  of  legal  Protest- 
antism, even  as  late  as  1575,  the  same  historian  writes:  "  In  her  heart 
she  was  probably  meditating  how  best  to  bring  back  England  into 
communion  wdth  the  rest  of  Christendom.  Her  ecclesiastical  ad- 
ministration at  home  tended  in  the  same  direction  and  towards  the 
same  issue.  It  is  evident  that  neither  then,  nor  till  long  after,  did 
she  regard  the  Church  of  England  as  more  than  a  provisional  ar- 
rangement, an  interim  intended  to  last  but  while  the  confusions  of 
Europe  continued.  Her  Bishops  she  treated  with  studied  insolence, 
as  creatures  of  her  own  whom  she  had  made  and  could  unmake  at 
pleasure.  The  Bishops  themselves  lived  as  if  they  suspected  their 
day  to  be  a  short  one,  and  made  the  most  of  their  opportunities  while 
they  lasted.  Scandalous  dilapidations,  destructions  of  woods,  waste 
of  the  property  of  the  sees  by  beneficial  leases,  each  incumbent  en- 
riching himself  and  his  family  at  the  expense  of  his  successors — this 
is  the  substantial  history  of  the  Anglican  hierarchy,  with  a  few  hon- 
orable exceptions,  for  the  first  twenty  years  of  its  existence.  At  the 
time  when  Walsingham  was  urging  Elizabeth  to  an  alliance  with  the 
Scottish  Protestants,  Matthew  Parker,*  Archbishop  of  Canterbury, 
was  just  dead.  He  had  left  behind  him  enormous  wealth,  which  had 
been  accumulated,  as  is  proved  by  a  statement  in  the  handwriting  of 


100  Admirals,  Generals,  and  field  officers  and  over  250  of  the  learned 
professions,  lawyers,  and  physicians.  It  was  publicly  stated  last 
month,  June  1895,  that  in  the  same  period,  in  one  Catholic  church 
in  London,  over  4,000  converts,  for  the  most  part  persons  of  education, 
have  been  received.  Not  that  the  souls  of  persons  of  education  are 
superior,  perhaps  more  often  the  reverse,  but  the  experience  of  all 
history  shows  that  the  opinion  of  the  schools  in  one  century  is  that 
of  the  people  in  the  next;  slowly  but  as  surely  as  water  filters  through 
the  different  strata  of  the  earth. 

*  Parker  died  on  the  17th  of  May,  1575,  at  his  palace  of  Lambeth,  in  his 
71st  year. 


48  TBE  GLOBE. 

hie  successor,  by  the  same  practices*  which  had  brought  about  the 
first  revolt  against  the  Church.  He  had  been  corrupt  in  the  distribu- 
tion of  his  own  patronage,  and  he  had  sold  his  interest  with  others. 
No  Catholic  prelate  in  the  old,  easy  times  had  more  flagrantly  abused 
the  dispensation  system.  Every  year  he  made  profits  by  admitting 
children  to  the  Cure  of  Souls  for  money.  He  used  a  graduated  scale, 
in  which  the  price  for  inducting  an  infant  into  a  benefice  varied  with 
the  age,  children  under  fourteen  not  being  inadmissable  if  the  ade- 
quate fees  were  forthcoming." 

In  1576  the  resistance  of  Bishop  Cox  to  the  Queen's  order  to  give 
up  some  property  of  the  See  of  Ely,  in  London,  to  her  favorite.  Sir 
Christopher  Hatton,  provoked  an  explosion  of  the  royal  wrath,  and 
the  "  proud  prelate  "  was  informed  that  if  he  did  not  immediately 
comply,  "  by  God,  she  would  unfrock  him."  On  this  matter.  Lord 
North's  letter — ^the  Bishop  still  persisting  in  his  protest — may  speak 
for  itself  as  to  the  character  and  course  of  proceedings  of  both  the 
Queen  and  the  new  Anglican  hierarchy. 

"  This  last  denial,"  wrote  North,  "  being  added  my  Lord  to  Her 
former  demands,  hath  moved  Her  Highness  to  so  great  a  misliking 
as  she  purposes  presently  to  send  for  you,  and  hear  what  account  you 
can  render  for  this  strange  dealing  towards  your  Gracious  Sovereign. 
Moreover,  she  determines  to  redress  the  infinite  injuries  which  of 
long  time  you  have  offered  her  subjects.  For  which  purpose,  to  be 
plain  with  your  Lordship,  she  has  given  me  order  to  hearken  to  my 
neighbors'  griefs,  and  likewise  to  prefer  those  complaints  before  Her 
Majesty's  Privy  Council,  for  that  you  may  be  called  to  answer  and  the 
parties  satisfied.  She  has  given  orders  for  your  coming  up,  which,  I 
suppose,  you  have  already  received,  and  withal  you  shall  have  a  taste 
to  judge  how  well  she  liketh  your  loving  usage.  Now  to  advise  you, 
my  Lord,  I  wish  you  from  the  bottom  of  my  heart  to  shake  off  the 
yoke  of  your  stubbornness  against  Her  Majesty's  desires,  to  lay  aside 
your  stiff-necked  determination  and  yield  yourself  to  her  known 
clemency.  She  is  our  God  on  earth.  If  there  be  perfection  in  flesh 
and  blood,  undoubtedly  it  is  in  Her  Majesty;  for  she  is  slow  to  re^ 
venge  and  ready  to  forgive,  and  yet,  my  Lord,  she  is  right  King 
Henry,  her  father,  for  if  any  strive  with  her,  all  the  princes  in  Europe 
cannot  make  her  yield.  You  will  say  to  me  you  are  determined  to 
leave  your  bishopric  in  Her  Majesty's  hands  to  dispose  of  at  her 

♦  More  truly  the  abuse  of  certain  practices. 


CATHOLICISM  UNDER  ELIZABETH,  49 

good  pleasure,  and  I  know  that  you  have  so  reported  among  your 
friends.  Your  wife  has  also  couselled  you  to  be  a  Latimer,  glorying, 
as  it  were,  to  stand  against  your  natural  prince.  My  Lord,  let  not 
your  wife's  shallow  experience  carry  you  too  far.  You  see  that  to 
Court  you  must  come.  The  Princess'  good  favor  and  grace  will  be 
altered  from  you;  your  friends  will  be  strange.  It  will  be  no  ease 
for  your  age  to  travel  in  winter,  and  I  know  well  how  you  are  horsed 
and  manned  for  that  purpose.  It  will  be  no  pleasure  for  you  to  have 
Her  Majesty  and  the  Council  know  how  wretchedly  you  live,  how  ex- 
tremely covetous,  how  great  a  grazier,  how  marvelous  a  dairyman, 
how  rich  a  farmer,  how  great  an  owner.  It  will  not  like  you  that  the 
world  know  of  your  decayed  houses,  of  the  lead*  and  brick  that  you 
sell  from  them,  of  the  leases  that  you  pull  violently  from  many,  of 
the  copyholds  you  lawlessly  enter  into,  of  the  free  lands  which  you 
wrongfully  possess,  of  the  tolls  and  imposts  which  you  raise,  of  God's 
good  ministers  which  you  causelessly  displace.  All  this  I  am  to 
prove  against  you,  and  shall  be  most  heartily  sorry  to  put  it  in  exe- 
cution. Wherefore,  if  you  love  credit  and  the  continuance  of  Her 
Majesty's  favor,  conform  yourself  and  satisfy  her  requests;  which,  if 
you  list  to  do,  no  doubt  the  Queen  is  so  inclined  to  good,  as  I  trust 
she  will  not  only  forget  what  is  past  and  spare  your  journey  but  also 
thankfully  accept  your  doing  herein.  Thus  all  things  may  be  paci- 
fied which  I  will  gladly  bring  to  pass.  Her  Majesty  shall  receive 
pleasure,  her  servants  preferment  and  some  profit,  and  yourself 
honor  and  long  comfort."  f 

And  this  spirit  of  greediness  seems  not  to  have  been  by  any  means 
confined  to  one  member  of  the  Episcopate,  Of  the  new  Bench  of 
Protestant  Prelates  generally,  and  of  the  system  under  which  they 
were  appointed.  Mr.  Froude  sums  up:  "  With  their  ineffectuality, 
their  simony  and  their  worldliness,  they  brought  their  office  into 
contempt.  .  .  .  The  very  method  in  which  the  Bishops  were 
appointed,  the  comge  d'elire,  the  deans  and  chapters  meeting  with  a 
praemunire  I  round  their  necks  and  going  through  the  farce  of  a  re- 

*  This  seems  to  have  been  a  common  practice  with  the  Reformed 
Bishops.  Holg-ate  at  York  and  Barlow  at  St.  David's  and  Bath  and 
Wells  were  notorious  for  their  dishonesty. 

t  Lord  North  to  the  Bishop  of  Ely.    Hatfield  MSS.,  quoted  by  Froude. 

X  Praemunire  is  the  name  g-iven  in  Eng-lish  law  to  an  offense  of  the 
nature  of  a  contempt  towards  the  sovereign  and  his  government,  pun- 
ishable with  forfeiture  and  imprisonment. 
VOL.  VII. — 4. 


50  THE  OLOBE. 

ligious  service  and  a  solemn  election  appeared  a  horror  and  a  blas- 
phemy to  every  one  who  believed  God  to  be  really  alive."  To  the 
complex  nature  of  the  Anglican  establishment,  Froude  traces  the 
origin  of  the  political  disorders  of  the  sixteenth,  seventeenth  and 
eighteenth  centuries. 

"  There  came  a  cycle  of  revolutions,  rising  all  of  them  from 
the  Mezentine  union  of  a  dead  and  a  living  creed.  .  .  .  The 
history  is  a  checkered  one,  and  the  final  development  still  waits  to 
show  itself.  It  cannot  be  said  that  the  system  has  acted  really 
well.  .  .  .  The  position  of  Bishops  in  the  Church  of  England 
has  been  from  the  first  anomalous.  The  Episcopate  was  violently 
separated  from  the  Papacy,  to  which  it  would  have  preferred  to  re- 
main attached,  and  to  secure  obedience  it  was  made  dependent  on 
the  Crown.  The  method  of  Episcopal  appointments  instituted  by 
Henry  VIII  as  a  temporary  expedient,  and  abolished  under  Edward 
as  an  unreality,  was  re-established  by  Elizabeth;  not  certainly  be- 
cause she  believed  that  the  Invocation  of  the  Holy  Ghost  was  re- 
quired for  the  completion  of  an  election  which  her  own  choice  had 
already  determined,  not  because  the  Bishops  obtained  any  gifts  or 
graces  in  their  consecration  which  she  herself  respected,  but  because 
the  shadowy  form  of  an  election,  with  a  religious  ceremony  following 
it,  gave  them  the  semblance  of  spiritual  independency,  the  semblance 
without  the  substance,  which  qualified  them  to  be  the  instruments  of 
the  system  which  she  desired  to  enforce  .  .  .  and  we  have  a  right 
to  regret  that  the  original  theory  of  Cranmer  was  departed  from, 
that,  being  officers  of  the  Crown,  as  much  appointed  by  the  Sovereign 
as  the  Lord  Chancellor,  the  Bishops  should  not  have  worn  oj>enly 
their  real  character  and  received  their  appointments  immediately  by 
letters  patent  without  further  ceremony.  ...  No  national 
object  was  secured  by  the  transparent  fiction  of  the  election  and 
consecration.  The  Invocation  of  the  Holy  Spirit  either  meant 
nothing,  and  was  a  taking  of  sacred  names  in  vain,  or  it  implied  that 
the  Third  Person  of  the  Trinity  was,  as  a  matter  of  course,  to  register 
the  already  declared  decision  of  the  English  Sovereign."     (MHI) 

"  No  additional  respect  was  secured  to  the  prelacy  from  the  Cath- 
olics .  .  .  their  reconciliation  with  the  Church  of  England 
was  not  made  more  easy  to  them  by  the  possible  regularity  of  a  ques- 
tioned ceremony  at  Lambeth.*     ....     The  latest  and  most 

*The  mass  of  the   English   nation,   Protestant   and   Catholic,   are 


CATHOLICISM  UNDER  ELIZABETH.  61 

singular  theory  about  them  is  that  of  the  modern  English  Neo  Cath- 
olic,* who  disregards  his  Bishop's  advice  and  disputes  his  censures,! 
but  looks  on  him,  nevertheless,  as  some  high-bred,  worn-out  animal, 
useless  in  himself,  but  infinitely  valuable  for  some  mysterious  pur- 
pose of  spiritual  propagation."! 

Of  its  foundress,  Mr.  Froude  remarks:  "  It  may  be  believed  with- 
out injustice  that  she  did  not  desire  too  complete  a  triumph  to  the 
Protestant  cause,  with  it  .  .  .  fully  and  clearly  victorious,  it 
would  have  gone  hard  with  her  theories  of  church  government,  and 
the  Via  Media  Anglicana  would  have  ceased  to  exist." 

That  legal  Anglicanism,  to  some  extent,  saved  for  a  time  English 
Protestantism  from  the  meshes  of  Sociniau  agnosticism,  in  which 
the  Swiss  and  German  reformers  became  so  rapidly  entangled,  must 
be  gladly  conceded,  but  it  is  equally  true  that,  from  the  first,  it  like- 
wise carried  within  its  body  the  seeds  of  contention  and  decay.  At 
the  present  time  divided  into  two  factions,  daily  manifesting  deeper 
divergence  as  one  approaches  Rome,  the  other  rationalism,  it  can 
hardly  be  believed,  even  by  its  most  enthusiastic  admirers,  to  be 
likely  to  oppose  any  permanent  barrier  between  Catholicism  and 
Deism.  § 

Before  concluding  this  paper,  it  will  perhaps  be  desirable  to  refer 

practically  in  accord  with  this  statement  of  Mr.  Froude.  His  premises 
would  only  be  disputed  by  the  High  Church  Party,  which,  though 
justly  influential,  from  their  learning,  goodness,  and  zeal,  out  of  all 
proportion  to  their  numbers,  has  little  or  no  direct  influence  on  the 
great  body  of  the  people. 

*  High  Church  Party. 

f  That  Anglicanism  has  not  much  altered  since  Mr.  Froude  wrote 
his  history,  i.e.,  thirty  years,  is  pretty  clear  by  the  recent  charge  of  the 
present  Bishop  of  Exeter  (Edward  Bickersteth) ;  concluding  his  Trien- 
nial visitation,  June,  1895;  while  acknowledging  the  "manifold  and 
self-denying  labors  of  love  "  of  his  High  Church  clergy,  he  charges 
them,  that,  in  spite  of  his  warnings  and  admonitions,  they  persistently 
used  incense,  sacrificial  vestments,  mixed  water  with  the  sacramental 
wine  before  the  people,  maintained  the  eastward  position  at  the  con- 
secration, observed  Komish  festivals,  and  sang  masses  of  Requiem  for 
the  dead. 

The  Times,  weekly  edition,  21st  of  June,  1895. 

X  Froude. 

§  From  the  numerous  shades  of  opinion  held  together  by  the 
State  Establishment,  from  Puseyism  to  extreme  Evangelicanism,  it  has 
been  described  as  "  a  politic  church  such  as  Machiavelli  might  have 
approved." 


62  THE  GLOBE. 

to  the  relations  of  the  English  Catholics  with  the  unfortunate  Mary, 
Queen  of  Scots,  at  this  period  of  Elizabeth's  reign.  It  must  be  re- 
membered, that  under  the  will  of  Henry  VIII,  Mary,  as  the  grand- 
daughter of  his  eldest  sister,  Margaret,  Queen  of  Scotland,  was  the 
Heiress-Apparent;  nor  can  there  be  a  shadow  of  doubt  that  had  the 
religious  unity  of  England  remained  unbroken  all  would  have  wel- 
comed the  prospect  of  a  peaceful  union  of  Great  Britain  under  a 
common  sovereign. 

The  violent  struggles  between  Mary  and  a  part  of  her  subjects, 
originating  more  or  less  in  the  excesses  of  the  so-called  Reformation, 
culminating  in  the  exile  and  treacherous  execution  of  the  youthful 
Queen,  can  only  be  here  cursorily  alluded  to. 

The  unsettled  state  of  Scotland  and  the  many  abuses  in  her  eccle- 
siastical administration  had  unfortunately  but  too  well  prepared  the 
80)1  for  the  seeds  of  confusion.  "  During  a  long  course  of  years,  the 
highest  dignities  had  been  frequently  filled  by  the  illegitimate  chil- 
dren of  royalty  and  the  younger  sons  of  noble  families.  Men,  often 
of  little  learning  or  morality  themselves,  they  paid  little  attention  to 
the  character  and  education  of  the  inferior  clergy.  James  V.,  for 
example,  had  provided  for  his  natural  sons  by  making  them  Abbots 
and  Priors  of  Holyrood  House,  Kelso,  Montrose,  Coldingham  and  St. 
Andrews.*  It  is  right  to  observe  that  these  commendatory  Abbots 
and  Priors  received  the  income,  but  interfered  not  with  the  domestic 
economy  of  the  monastery.  Nevertheless,  though  they  seldom  took 
orders,  they  ranked  as  clergymen,  and  by  their  irregularities  con- 
trived to  throw  an  odium  on  the  profession.  The  pride  of  the  clergy, 
their  negligence  in  the  discharge  of  their  functions,  and  the  rigor- 
with  which  they  exacted  their  dues,  had  become  favorite  subjects  of 
popular  censure;  and  when  the  new  preachers  appeared,  they  dexter- 
ously availed  themselves  of  the  humor  of  the  time  and  adroitly  min- 
gled their  denunciations  of  the  ancient  doctrine  and  the  misconduct 
of  individual  churchmen  in  one  common  invective."t  Mr.  Froude 
says:  "  The  Scottish  nobles  of  the  period  were  for  the  most  part 

*  Lord  James,  afterwards  Earl  of  Moray  and  regent,  was  Prior  of  St. 
Andrews. 

t  Linpard.  Most  of  these  clerics,  as  a  matter  of  fact,  Mr.  Fronde's 
favorite,  the  Regent  Moray  for  example,  were  quickly  converted  to 
Protestantism  and  these  contrived  to  secure  the  lands  of  their  benefices 
to  their  families  in  perpetuity.  For  exposure  of  the  masked  hypocrisy 
of  Moray,  see  Burke's  "  Historical  Portraits." 


CATHOLICISM  UNDER  ELIZABETH.  63 

without  God,  creed  or  principle.  .  .  .  The  Church  was  rich  and 
the  Scotch,  like  the  Irish,  even  the  good  Catholics  amongst  them, 
were  anxious  for  plunder  .  .  .  The  professors  of  the  new  re- 
ligion were  Calvinists  of  the  bitterest  type,  fierce,  ruthless  and  un- 
manageable." Their  leading  spirit,  the  celebrated  John  Knox,  was 
an  apostate  priest,  the  measure  of  whose  hypocritical  spirit  may  be 
estimated  by  the  fact  that,  for  seven  years  before  his  open  defection, 
while  celebrating  Mass  almost  daily,  he  was  at  the  same  time  turn- 
ing it  into  ridicule  to  his  confidential  friends  in  Geneva  and  Stras- 
burg.  Twice  married,  for  the  second  time  on  the  eve  of  sixty  to  a 
girl  of  seventeen,  he  seems  to  have  exceeded  even  the  more  advanced 
Anglican  reformers  in  the  fanatical  ferocity  of  his  temper.  **'  With 
the  Bible  in  one  hand  and  far  more  earthly  instruments  in  the  other. 
He  and  his  disciples,"  says  Mr.  Burke,  marched  through  Scotland 
proclaiming  the  principles  of  Calvin  in  their  worst  and  most  reckless 
form.  They  acted  in  the  spirit  of  Vandals,  burning  time-honored 
churches  and  monasteries,  with  all  the  noble  monuments  of  art  and 
learning  which  they  contained.  .  .  .  Wherever  Knox  appeared, 
the  same  scenes  of  violence  and  bloodshed  announced  his  presence 
and  proclaimed  his  power.  In  the  course  of  a  few  weeks  innumer- 
able religious  edifices,  including  the  Metropolitan  Cathedral  of  St. 
Andrews,  and  the  Abbey  of  Scone,  where  from  time  immemorial  the 
Kings  of  Scotland  had  been  crowned,  were  either  irreparably  dam- 
aged or  levelled  with  the  ground."* 

A  recent  Scotch  Protestant  historian  remarks:  "  The  great  re- 
former might  boast  with  Attila  that  desolation  followed  on  his  track 
whichever  way  he  turned."  f 

*  Burke's  Historical  Portraits. 

f  Hosack's  "  Mary  Queen  of  Scots  and  Her  Accusers."  The  true 
character  of  John  Knox  was  transparent  at  the  time  to  minds  un- 
clouded by  fanaticism  and  prejudice.  That  staunch  Protestant  Cecil, 
in  a  letter  to  Sir  Ralph  Sadler,  assures  him  that  there  was  no  man  so. 
abhorred  by  Elizabeth  as  the  "  gross  minded  Scotch  Preacher,  John 
Knox."  His  disciples  and  friends,  Lord  Moray  and  Lord  Lethington, 
were  disgusted  and  spoke  in  very  forcible  language  against  his  un- 
christian denunciations  of  the  Catholics. 

His  work,  "  The  First  Blast  of  the  Trumpet  against  the  Monstrbus 
Regiment  of  Women,"  says  Mr.  Burke,  "  bears  striking  evidence  of 
being  the  production  of  a  foul-mouthed  unmanly  fanatic."  Elizabeth 
swore  "  with  a  mighty  big  oath  "  he  should  never  enter  her  realm. 
In  the  constitution  of  the  Church  of  Scotland,  which  was  drawn  up 


54  THE  GLOBE. 

In  ability,  Mr.  Froude  acknowledges  that  Mary,  Queen  of  Scots, 
was  at  least  the  equal  of  Elizabeth.  With  regard  to  her  general 
character,  it  may  be  fairly  said  that  it  has  never  yet  been  investigated 
in  the  clear  light  of  simple  justice,  disentangled  from  political  and 
religious  contentions,  and  it  must,  in  truth,  be  conceded,  that  the 
darkest  charges  that  stain  her  memory  were  made  at  a  time  when  she 
was  surrounded  by  powerful  enemies,  whose  paths  she  crossed  and 
whose  interests  lay  in  her  dishonor.  It  is  at  least  suspicious  that  the 
three  letters,  hitherto  considered  the  most  damning  evidence  of  her 
guilt,  found  in  the  mysterious  casket,  were  written  in  the  old  Scot- 
tish dialect,  of  which  the  Queen  was  ignorant,*  and  when  such  a 
learned  advocate  of  the  Scotch  Bar  as  Mr.  Hosack,  and  still  more  re- 
cently an  American  author,  Mr.  Melius — both  Protestants — have 
maintained  the  strong  presumption  of  her  innocence,  it  would  seem 
prudent  to  suspend  one's  judgment  and  await  further  investigation,  f 

under  the  influence  of  Knox,  to  celebrate  Mass,  or  to  hear  it  celebrated, 
was  made  a  capital  offence.  Of  Knox's  unqualified  approval  of  the 
murder  of  the  ag-ed  Cardinal  Beaton,  a  Protestant  historian,  Mr. 
Frazer  Tytler,  in  his  history  of  Scotland  remarks:  "  The  exultation 
and  unseasonable  pleasure  with  which  Knox  relates  the  murder  are 
partly  to  be  ascribed  to  the  savag^e  times  in  which  he  was  bred,  and 
to  the  natural  temper  of  this  singular  man,  .  .  .  that  Knox  considered 
the  deed  as  not  only  justifiable  but  almost  praiseworthy,  is  evident 
from  the  whole  tone  of  his  narrative.  This  mode  of  writing  naturally 
roused  to  the  highest  pitch  the  indignation  of  the  Catholic  party,  and  it 
was  received  with  equal  reprobation  by  the  more  moderate  Protest- 
ants." 

The  judgment  that  John  Wesley  passes  concerning  Knox  and  his 
doings,  severe  as  it  is,  reflects  throughout  Wesley's  well  balanced  mind 
and  practical  piety. 

See  Life  of  Rev.  John  Wesley,  late  Fellow  of  Lincoln  College,  Oxon, 
by  Rev. Tyerman. 

*  Burke. 

f  *'  Writing  to  the  Spanish  ambassador,  on  the  30th  of  July,  Moray 
speaks  of  a  letter  of  the  Queen  to  Bothwell,  planning  the  death  of 
Damley  by  poison  or  fire.  It  was  afterwards  sworn  that  the  casket 
seized  on  the  20th  of  June  contained  eight  letters,  but  fire  is  not 
mentioned.  I>algleish  on  whose  person  the  letters  were  said  to  be  found 
on  the  20th  of  June  was  examined  under  torture  on  the  26th,  but  in 
his  examination  the  casket  loas  not  spoken  of.  The  existence  of  these 
letters  seems  first  to  have  been  secretly  divulged  to  the  chiefs  of  the 
party  and  to  the  Queen  of  England  about  the  end  of  July.  Throck- 
morton writes  on  the  25th  of  July,  "  They  boast  of  being  able  to  prove 
the  Queen  guilty  of  murder  by  the  testimony  of  her  own  handwriting, 


TWO  BOOKS  BY  TWO  LAWYERS.  55 

As  a  "body,  the  English  Catholics  were  profoundly  loyal  to  the 
Throne.  The  intrigues  and  misconduct  of  individuals  apart,  the 
great  mass  of  the  adherents  of  the  ancient  faith  were  content  to  live 
in  seclusion,  in  the  hope  that  some  change  in  the  wheel  of  politics 
might  bring  with  it  at  least  toleration.  As  Mr.  Froude  writes,  "  the 
Catholics  proper  who  had  been  persecuted,  who  had  kept  up  the  prac- 
tice of  their  faith  in  foul  weather  and  fair,  had  little  confidence  in 
the  Queen  of  Scots.  They  were  willing  to  support  her  claim  to  the 
succession,  for  they  had  no  alternative  ...  yet  they,  too,  had 
their  misgivings  and  uncertainties  .  .  .  and  were  beginning  to 
think  that  they  had  no  refuge  but  in  God,"*  and  it  is  an  undeniable 
fact  that  some  of  the  greatest  and  best  of  the  missionary  priests  never 
meddled  in  politics,!    but  confined  themselves  strictly  to   their 

spiritual  duties. 

Thomas  E.  H.  Williams. 
England. 


TWO   BOOKS   BY  TWO   LAWYERS. 


Faith  and  Science.    By  Henry  F.  Brownson.    Detroit,  1895. 
Published  by  the  Author. 

The  Jewish  Law  of  Divorce.     By  David  Werner  Amram. 
Philadelphia,  1896:  Edward  Stern  &  Co. 

These  two  books  are  very  characteristic  of  the  two  civilizations 
out  of  which  they  have  been  evolved;  that  is,  the  Anglo- Western 
American  on  the  one  hand,  and  the  Hebrew-Philadelphia  American 
on  the  other.  Mr.  Brownson  is  a  Western  Yankee,  son  of  a  philos- 
opher, etc.,  and  Mr.  Amram  is  a  Philadelphia  Jew.  Both  types  of 
men  and  both  grades  and  kinds  of  work  have  been  familiar  to  me  for 
the  last  thirty  years,  and  I  have  written  this  review  quite  as  much  to 

as  also  by  sufficient  witnesses.  But  no  particulars  were  divulged  before 
the  month  of  December,  when  a  resolution  was  taken  to  accuse  Mary 
of  adultery  and  murder.  But  no  witnesses  were  ever  produced."  (Lin- 
gard.)  While  by  no  means  proving  the  total  innocence  of  the  Queen, 
the  case  under  these  curious  circumstances  certainly  fails  to  carry 
conviction.    See  also  De  Quadras  Despatches.    Elizabethan  State  papers. 

*  Froude. 

f  For  Protestant  testimony  to  this,  see  article  on  Father  Campion. 
Chambers'  Encyclopedia.     Edited,  1888. 


56  THE  GLOBB. 

point  out  the  respective  and  relative  excellences  and  defects  of  these 
two  civilizations  as  to  indicate  the  respective  excellences  and  defects 

of  the  books  named. 

More  than  a  year  ago  I  began  to  write  a  review  of  Mr.  Brownson's 
book,  but  desisted  because,  after  applying  all  the  mental  force  I  had, 
I  could  not  speak  of  the  work  with  the  unqualified  approval  that  its 
first  pages  inspired. 

After  reading  Mr.  Amram's  book  last  September,  it  occurred  to 
me  that  it  might  be  interesting  to  make  one  notice  of  the  two  books. 
Life  and  history  are  both  supremely  fascinating  by  reason  of  their 
striking  contrasts,  and  the  marked  contrast  of  these  two  books  is  the 
key  to  this  notice. 

The  subjects,  moreover,  are  closely  allied.  The  one  treats  of  ab- 
stract philosophy,  the  other  of  applied  philosophy;  that  is,  of  philos- 
ophy battling  for  a  working  hypothesis  in  actual  concrete  life. 

Both  books  and  authors  are  alike  reverent  of  the  past,  but  the  one 
deals  with  the  abstractions  of  ancient  and  modern  philosophers, 
while  the  other  traces,  with  great  accuracy  and  clearness,  the  legal  ap- 
plications of  all  past  philosophy  and  revelation  to  the  one  question 
which,  of  all  others,  in  ancient  or  modem  times,  has  had  the  most 
important  effects  upon  the  status  of  every  civilized  society. 

The  author,  in  the  first  case,  is  a  Western  American  Catholic 
evolved  out  of  New  England  liberal  tendencies;  the  other,  a  Phila- 
delphia Hebrew,  as  I  said — and  I  may  say  at  this  point — that  in 
everything  relating  to  literary  finesse,  lucidity  of  statement  and 
conclusiveness  of  argument,  the  Jew  is  infinitely  the  abler  man  of 
the  two. 

Mr.  Brownson  labors  under  the  misfortune  of  being  the  son  of  a 
man  whose  reputation,  by  reason  of  his  peculiar  position  in  the  ama- 
teur literature,  philosophy  and  moralizing  verbiage  of  the  last  gen- 
eration in  this  country,  is  at  present  very  much  over-estimated.  Nat- 
urally, we  expect  even  more  of  the  son  than  we  have  found  in  the 
father;  but  in  truth  there  is  not  the  same  swing  or  power. 

A  year  ago  1  began  my  notice  of  Mr.  Brownson's  book  as  follows: 
"  It  seems  to  me  that  the  Church  ought  to  be  very  proud  of  the 
author  of  this  book.  It  is  so  closely  in  touch  with  all  that  is  worthy 
in  modem  science,  yet  so  clearly  and  profoundly  Christian  and  Cath- 
olic, 80  philosophical  and  logical,  hence  in  harmony  with  the  eternal 
principles  of  God  and  Nature,  that  we  all  ought  to  further  its  circu- 


TWO  BOOKS  BY  TWO  LAWYERS.  57 

lation  and  treat  the  writer  of  it  as  one  of  Heaven's  newest  gifts  to 
our  generation. 

The  book  has  its  faults;  but  what  human  being  or  thing  has  not? 
The  whole  creation  seems  tainted.  Notably  our  modern  American 
literature  is  tainted  with  many  fallacies  and  imperfections.  It  either 
considers  itself  divine,  in  spite  of  its  absurdities,  or,  as  in  the  case  of 
Mr.  Brownson,  incapable  of  being  as  divine  as  Plato  and  the  Christ- 
ian Fathers.  Both  are  unfortunate  extremes — the  one  of  pride  and 
the  other  of  morbid  humility.  But  I  consider  Mr.  Brownson's  style 
— or  rather  his  lack  of  style — a  greater  fault  than  his  beautiful  hu- 
mility. 

In  the  first  place,  I  was  deeply  impressed  with  what  I  will  call  the 
height  and  dignity  of  Mr.  Brownson's  position,  as  expressed  in  the 
following  words  from  his  "  Prologue  "  : 

"  Our  age  has  no  great  relish  for  the  higher  philosophical  studies, 
and  apparently  no  great  capacity  to  pursue  them  with  any  marked 
success.  Its  authors  seek  popularity,  and  philosophical  studies  can 
never  be  popular.  Philosophy  loses  in  depth  and  solidity  just  in 
proportion  as  it  is  taken  out  of  the  schools  and  submitted  to  the 
judgment  of  the  multitude.  The  results  of  the  profoundest  philos- 
ophy are  needed  by  the  people  and  may  be  given  them;  but  never 
can  the  people  be  so  educated  as  to  be  able  to  follow  and  understand 
the  processes  by  which  these  results  are  obtained.  In  philosophy,  as 
in  all  the  special  sciences,  the  few  must  think  for  the  many.  The 
democratic  principle  is  not  of  universal  application,  and  truth 
and  falsehood,  any  more  than  right  and  wrong  cannot  be  settled  by  a 
plurality  of  votes.  The  great  want  of  the  people,  collectively  as  in- 
dividually, is  to  be  taught  and  governed." 

This  flies  in  the  face  of  all  our  modern  and  popular  humbuggery 
of  human  equality,  and  must  be  especially  distasteful  to  all  the  up- 
start crews  of  men  and  women  who,  without  any  due  preparation  of 
study  or  consecration  of  life  to  the  higher  studies  of  philosophy  or 
the  higher  duties  of  self-abnegation,  presume  to  be  the  philosophical 
and  moral  guides  of  this  generation. 

I  refer  here  to  Protestant  preachers  in  general,  and  especially  to 
European  and  American  Theosophists,  Christian  Scientists,  etc., 
and  above  all  to  the  numerous  classes  of  female  termagants — editors, 
writers,  preachers — all  of  whom  had  a  great  deal  better  be  mending 
stockings,  nursing  babies,  etc.,  than  parading  their  ignorant  and 
half-taught  wiseacre  asininity  before  an  admiring  world  of  boobies 
still  more  ignorant  than  themselves. 


58  THE  GLOBE. 

Again,  I  was  much  impressed  with  what  I  will  call  ^Mr.  Brown- 
son's  two-fold  view  of  progress,  expressed  as  follows: 

"  That  the  human  race,  upon  the  whole,  or  taken  in  the  entire 
series  of  ages  which  it  traverses,  is  progressive,  advances  towards 
perfection,  or  the  fulfillment  of  the  divine  purpose  in  its  existence, 
is  undoubtedly  tru'e,  and  it  would  be  impious  to  question  it;  but  not 
all  changes  are  for  the  better,  and  in  particular  ages  and  nations  it 
seems  to  decline  and,  so  to  speak,  to  march  backwards,  not  forwards. 
Nations  fall  as  well  as  rise,"  etc. 

And  I  said,  here  is  a  man  and  a  Catholic,  not  wholly  bound  in 
slavery,  not  wholly  blinded  by  cant.  But  when  he  comes  to  limit  the 
possibilities  of  our  age,  as  compared  with  earlier  ages,  I  am  not  pre- 
pared to  agree  with  him.    I  quote  again: 

"  This  age  could  hardly  produce  the  "  Summa  Contra  Gentiles  " 
of  St.  Thomas,  and  that  work,  admirable  as  it  is,  is  inferior  to  the 
"  De  Civitate  Dei "  of  St.  Augustine.  The  mediaeval  doctors  are  in- 
ferior to  the  great  fathers,  and  our  theologians  and  philosophers  are 
inferior  to  the  media3val  doctors." 

I  am  not  at  all  sure  of  this.  In  fact,  I  seriously  doubt  alike  the 
truth  and  the  wisdom  of  the  statement.  On  the  margin  of  Mr. 
Brownson's  volume  I  find  written,  as  I  was  reading,  and  all  of  these 
were  inferior  to  the  apostles  of  our  Lord,  especially  to  St.  Paul;  but 
here  we  trespass  on  the  dividing  land  between  inspiration  and  philos- 
ophy, and  there  is  neither  need  nor  time  for  this. 

The  work  of  inspiration  is  to  proclaim  a  truth;  the  work  of  phi- 
losophy is  to  explain  all  truth;  rather  a  large  undertaking  and,  in 
truth,  all  philosophers  have,  up  to  date,  found  the  business  too 
large  for  them. 

Touching  the  work  of  Christian  philosophy  in  our  day,  Mr. 
Brownson  is  lucid  and  believable.    He  says: 

"  We  are  now  back  where  the  early  fathers  found  themselves,  so 
far  as  concerns  the  great  dispute  we  are  engaged  in,  for  the  very 
existence  of  revelation,  as  well  as  its  harmony  with  reason,  is  the 
great  question  of  this  age. 

"  We  see  in  our  colleges  able,  learned  and  pious  professors  who 
devote  their  lives  to  teaching  for  the  love  of  God  and  the  good  of 
souls,  and  our  young  men,  the  pride  of  the  land,  on  leaving  collegfe 
falling  into  contemporary  rationalism  and  infidelity. 

"  To  met  the  new  want,  the  professor  may  need  to  be  trained  in  a 
department  of  thought  which  he  has  not  hitherto  been  required  to 


TWO  BOOKS  BY  TWO  LAWYERS.  59 

master,  a  new  branch  of  science,  which  I  may  call  the  Philosophy  of 
Keligion. 

*********** 

"  Our  professors  nearly  all  profess  to  follow  St.  Thomas,  but  the 
difficulty  is,  that  they  are  unable  to  agree  among  themselves  as  to 
what  is  the  philosophy  St.  Thomas  actually  taught.  For  myself,  I 
think,  from  the  little  I  know  of  the  works  of  the  Angel  of  the 
Schools,  that  there  are  problems  in  philosophy  raised  by  modern 
scepticism  which  they  do  not  solve,  nor  even  treat;  but  in  all  ques- 
tions which  they  do  treat  I  should  seriously  distrust  my  own  judg- 
ment if  I  found  myself  differing  from  their  real  sense;  that  is,  as  I 
understand  them." 

These  are  among  the  passages  that  led  to  my  enthusiastic  wel- 
come of  this  book,  and  I  still  think  it  a  book  that  our  Catholic  and 
Protestant  professors  of  philosophy  and  our  students  of  philosophy 
would  do  well  to  read  in  their  courses  of  study.  Not  that  they  will 
be  able  to  swear  by  all  its  teachings,  but  that  it  may  serve  to  open 
their  eyes  to  the  fact  that  it  is  well  to  be  slow  in  swearing  by  any 
man's  philosophy  anywhere — from  St.  Augustine  and  St.  Thomas  to 
Archbishop  Ireland  or  Cardinal  Satolli. 

Here  we  come  to  the  pith  of  the  author's  actual  philosophy,  and 
the  quick  mind  very  easily  detects  the  loopholes  and  the  possible 
far  flights  of  its  feathers  wide  of  any  eternal  law. 

Having  declared  his  belief  that  "  St.  Thomas  was  neither  what  in 
these  days  is  called  an  ontologist  or  a  psychologist,"  and  going  on  to 
speak  of  "  the  Louvain  professors,  the  real  ontologists,"  he  says: 

"  The  Jesuits  Fournier  and  Rothenflue,  and  others  who  hold  that 
the  ens  intuitively  presented  as  the  first  and  immediate  object  of 
the  intellect,  is  real  being,  not  a  mental  conception.  These,  by  mak- 
ing ens  their  sole  principle  of  philosophy,  from  which  all  existences 
are  to  be  logically  deducible,  are  not  able  logically  to  escape  pan- 
theism. Nothing  can  be  deduced  logically  from  ens  that  does  not 
necessarily  follow  from  it,  or  that  is  not  necessarily  contained  in  it, 
for  deduction  is  simply  analysis,  and  the  conclusion  that  does  not 
follow  necessarily  is  invalid." 

I  will  show  directly  that  pantheism  just  as  certainly  follows  from 
Mr.  Brownson's  own  definition.  In  view  of  just  such  philosophy  aa 
1^  here  advocated  I  do  not  wonder  that  Thomas  Paine,  Thomas 
Jefferson  and  Ben  Franklin,  and  other  political  and  commercial  strip- 
lings of  American  rebeldom  concluded  that  all  men  are  equal,  and 
that  philosophers  are  mostly  fools.     Alas!    "Who  is  to  talk  of  what 


60  THE  OLOBE. 

"  necessarily  and  logically  "  follows  from  or  can  be  deduced  from 
"  ens  " — that  is,  being — that  is  something  which  no  finite  human 
mind  has  ever  comprehended?  Who  is  to  talk  of  this  intelligently, 
logically,  or  in  any  way  but  the  way  of  a  chattering  magpie — except 
the  essential  essence  of  ens  or  being  itself — many-voiced,  with 
tongues  of  flame  and  rays  of  the  morning  and  songs  of  birds  and  sacri- 
fices of  God's  eternal  love? 

Many  years  ago  I  used  to  think  that  I  understood  some  of  these 
things^that  is,  some  of  the  qualities  to  be  deduced  logically  from 
ens,  or  being;  but  for  many  years  now  I  am  inclined  to  laugh  at  the 
utter  presumption  and  folly  of  the  wise  men  who  have  ever  tackled 
the  problem. 

Alas!  At  this  age  of  the  world,  or  at  any  moment  of  its  existence 
since  the  morning  stars  sang  for  joy  and  Adam  took  to  jumping 
fences  instead  of  minding  the  farm,  it  is  and  has  been  presumptuous 
folly  for  any  human  being  to  assert  what  could  be  or  could  not  be 
logically  deduced  from  ens,  or  necessarily  follow  from  it.  And  I 
must  point  out  here,  as  in  another  article  in  this  Globe,  that  it  is  in 
the  assumptions  and  first  premises  of  logicians  and  philosophers  that 
all  their  folly  lies.  Assume  that  any  man  can  determine  what  can  be 
logically  deduced  from  ens — or  being — and  you  not  only  have  the 
key  of  the  universe,  but  its  explanation,  and,  having  made  this  false 
assumption,  one  philosopher  deduces  one  thing  from  ens  and  another 
another  thing,  till  we  have  the  muck  heap  of  humbuggery  called 
philosophy — divine  and  undivine — from  the  days  of  Plato  until  now. 
And  while  I  do  not  pretend  to  know  what  human  reason  might  have 
deduced  from  ens — unaided  by  revelation — if  there  had  not  been  a 
devil  somewhere,  and  a  woman,  and  a  fall,  I  say  that  in  any  state  of 
man  since  anything  we  know  of  him,  it  was  utterly  impossible  for 
any  man  of  the  race — unaided  by  revelation — to  say  what  can  be 
logically  deduced  from  ens,  what  ens  is,  or  what  our  little  ens  rela- 
tionship thereto  is,  or  ever  must  be. 

In  a  word,  the  primal  bases  of  philosophy  as  indicated  here  by  Mr. 
Brownson  and  those  he  quotes — are  mere  bags  of  wind,  and  I  have 
never  understood  that  they  were  especially  reliable  as  bases  for  any- 
thing. 

Doubtless  God  is  known,  may  be  known,  in  or  from  His  works! 
St.  Paul  was  clenr  enough  in  his  sight,  but  if  we  call  God  ens,  and 
assert  what  may  be  logically  deduced  from  God  or  follow  from  him, 
we  are  still  whistling  in  thinner  air  and  cannot  even  bag  our  wind. 


TWO  BOOKS  BY  TWO  LAWYERS.  61 

In  a  word,  on  all  these  primal  bases  of  philosophy,  we  are  playing 
with  and  placarding  forces  and  phrases  that  we  do  not  comprehend. 

St.  Augustine  did  not  understand  it.  St.  Thomas  did  not  under- 
stand it.  The  elder  Brownson  was  moderately  respectable  and 
forceful  in  modem  literature  of  a  certain  kind,  not  because  he  was  a 
philosopher — he  never  was  such — ^but  because,  after  the  gift  of  Cath- 
olic faith  came  to  him,  he  thundered  and  lightened — as  well  as  a 
mind  twisted  by  foolish  early  theories  could  thunder  and  lighten — 
in  favor  of  the  rational  claims  of  Catholic  faith.  But  these  are  not 
at  all  dependent  upon  the  schools  or  the  schoolmen  any  more  than 
they  are  dependent  on  the  temporal  power  of  the  Popes. 

They  rest  simply  on  the  historic  basis  of  the  character  of  Jesus 
and  of  his  palpable  wisdom  and  his  undying  love  for  mankind. 

Take  all  philosophy  out  of  the  last  nineteen  hundred  years;  give 
me  the  simple  teachings  of  Jesus  and  his  immortal  death,  as  interpre- 
ted by  St.  Paul,  and  I  will  build  you  a  church  without  philosophers, 
whose  snow-peaked,  sunlit  pinnacles  shall  pierce  the  stars.  In  a 
word,  the  true  Church  has  grown  up  independent  of  philosophy. 

We  make  too  much  of  philosophy — too  much  of  the  rhetorician, 
too  much  of  meaningless  scholastic  verbiage,  and  forget  the -weightier 
matters  of  the  law,  of  justice  and  mercy,  as  these  span  all  chasms 
of  the  nations  and  alone  bind  the  waiting  heart  of  the  world  to  truth 
and  to  God. 

If  Satolli  would  read  Carlyle  more  and  Cicero  less,  he  might  be  a 
wiser  man. 

Nevertheless  Mr.  Brownson's  book  is  praiseworthy,  and  as  our 
young  men  must  study  philosophy,  so-called,  and  meet  the  shafts  of 
modern  falsehood,  it  is  well  for  them  to  have  in  hand  a  mentor  so 
much  in  touch  with  the  spirit  of  our  own  age. 

My  especial  objection  to  Mr.  Brownson  is  found  in  his  treatment 
of  what  is  called  "  Intuition,  Intuitions,"  or  "  The  Intuitions  of  the 
Mind." 

Here  is  one  touch  which  needs  questioning: 

"  We  have  intuition  of  God,  or  of  perfect  being,  though  we  do  not 
usually  advert  to  the  fact,  or  take  note  of  it." 

I  think  it  far  more  accurate  to  say,  that  some  of  us  have  a  concept 
— a  conception — an  idea  of  God  or  of  perfect  being,  but  that  this 
concept  or  idea  is  the  result  of  ages  of  observation  and  careful  reason- 
ing on  the  part  of  our  ancestors  and  ourselves.    But  an  intuition,  in 


62  THE  GLOBE. 

any  sense  legitimate,  to  or  in  the  English  or  any  language,  is  sup- 
posed to  be  a  something  or  a  some  thought  that  the  mind  or  soul  has, 
independent  of  observation  and  reasoning. 

Notice  how  clear  St.  Paul  is  as  compared  with  Brownson.  "  For  the 
invisible  things  of  God  from  the  creation  of  the  world  are  clearly 
seen,  even  His  eternal  power  and  divinity."  But  all  this  is  supposed 
to  be  seen  by  the  civilized  man  on  account  of  or  by  reason  of  his  ob- 
servation of  the  creation  of  the  world — that  is,  by  his  reasonable  ob- 
servation of  what  we  call  the  works  of  Nature  or  the  natural  world. 
But  Paul  was  a  seer,  and  Mr.  Brownson  is  only  a  philosopher,  aiming 
to  establish  a  theory  of  intuition  which  will  not  hold  water. 

Nevertheless,  Mr.  Brownson  constantly  repeats  this  error — as  fol- 
lows: 

"  Necessary  and  absolute  ideas  cannot  be  abstractions  formed  by 
the  mind,  because  they  are  intuitively  held." 

"  They  are  then  not  data  from  which  the  ontological  is  obtained 
by  a  logical  process,  but  are  themselves  the  ontological  intuitively  af- 
firmed." 

Now  why  cannot  necessary  and  absolute  ideas  be  formed  by  the 
mind  or  be  revealed  to  the  mind,  or  be  evolved  in  the  mind?  To  say 
"  because  they  are  intuitively  held,"  is  simply  to  beg  the  question, 
and  to  put  Mr.  Brownson's  theory  of  intuition  in  place  of  all  history 
and  reason. 

The  same  error  is  repeated  in  other  words  in  the  second  sentence 
quoted,  and  its  repetition  is  continued  through  whole  paragraphs 
and  pages. 

"  But  why  is  it  that  the  mind,  that  reason,  revolts  at  both  atheism 
and  pantheism,  and  invariably,  when  contemplating  particular  ex- 
istences, feels  that  they  are  insufficient  for  themselves,  and  asks  and 
seeks  their  cause?  Why  but  because  it  intuitively  perceives  that 
they  are  not  necessary,  independent,  self-existent  beings,  but  are 
contingent,  dependent  existences,  that  have  not  their  being  or  their 
cause  in  themselves?  If  the  mind  had  not  intuition  of  them  as 
causatae,  it  would  not  and  could  not  seek  their  cause  or  conceive  of 
them  as  caused;  for  conceptions,  St.  Thomas  tells  us,  have  their 
foundation  in  reality  and  can  be  formed  only  from  intuitions,  or  ob- 
jects really  presented  in  intuition.  The  category  of  cause  is  neces- 
sary and  indestructible,  and,  as  it  is  not  a  necessary  form  either  of 


TWO  BOOKS  BY  TWO  LAWYERS.  63 

the  object  or  of  the  subject,  it  must  be  intuitively  given  in  the  in- 
tuition as  the  act  of  ens,  producing  or  creating  and  sustaining  con- 
tingentia,  or  dependent  existences.  Hence  the  ontological  and  the 
psychological  in  their  synthesis,  or  real  relation,  according  to  which 
the  ontological  causes,  or  creates,  existences,  are  given  in  one  and  the 
same  intuition. 

"  That  ideal  intuition,  or,  rather  the  intuition  of  the  ideal,  em- 
braces both  in  their  real  synthesis,  or  being  and  existences  connected 
by  the  creative  act  of  being,  I  am  well  aware  will  not  be  universally 
accepted;  perhaps  chiefly  from  my  inability  to  make  my  meaning  in- 
telligible. Gentile  philosophers  had  no  conception  of  creation,  and 
hence  they  regarded  the  universe  as  an  emanation  of  being,  as  gener- 
ated by  being,  or  as  formed  by  intelligent  force  operating  on  a  passive 
and  eternal  matter  as  its  stuff  or  material.  Most  modern  philoso- 
phers fail  to  recognize  that  the  fact  of  creation  is  given  in  intuition, 
and  hence  either  remit  it  to  theology  as  a  fact  of  revelation,  not  of 
philosophy,  or  attempt  to  obtain  it  by  first  establishing  the  con- 
tingent character  of  particular  existences.  But  this  is  because 
philosophers  have  usually  been  more  intent  on  analyzing  conception 
than  intuition.  Conceptions,  in  the  language  of  modem  ideas,  may 
be  confused,  inadequate,  erroneous,  even,  but  they  always  presup- 
pose intuition,  which  alone  presents,  or  places  in  the  mind,  the  ob- 
ject or  concrete  reality  from  which  the  mind  forms  its  conceptions. 
A  failure  to  effect  a  perfect  analysis  of  the  contents  of  the  intuition, 
of  course,  will  render  inadequate  or  erroneous  the  conception.  It 
is  precisely  in  the  analysis  of  intuition,  or  thought,  that  philosophers, 
in  my  judgment,  have  the  most  signally  failed,  and  it  is  precisely 
their  defective  analysis  that  I  have  been  endeavoring  to  indicate  and 
rectify. 

"  All  the  principles  of  thought  must  be  given  intuitively,  and 
principles  of  thought  must  include  the  real,  be  identically  the  prin- 
ciples of  the  real  order,  or  the  thought  will  be  inadequate,  unreal, 
and  science  a  failure;  for  all  science  is  by  thought,  and  can  contain 
no  principle  not  presented  in  thought  or  intuition.  If,  then,  the 
creative  act  is  not  presented  in  the  intuition,  it  cannot  be  included  in 
philosophy.  We  may  have,  as  Cousin  has  well  said,  less  in  our 
philosophy  than  is  given  in  intuition,  but  we  cannot  have  more; 
and  I  may  remark,  by  the  way,  that  it  is  because  it  has  less  that 
philosophy  is  so  often  found  at  loggerheads  with  common  sense. 


64  THB  GLOBE. 

Yet  St.  Thomas  and  all  our  philosophers  attempt  to  prove  the  fact 
of  creation  by  our  natural  reason,  or  that  contingent  existences,  all 
things  distinguishable  from  being,  are  produced  and  sustained  by  the 
creative  act  of  being  from  nothing,  evincing  thereby  that  they  have 
the  conception  of  creation;  but  how  can  they  have  the  conception  if 
the  fact  is  not  presented  in  intuition?  " 

I  am  inclined  to  answer  Mr.  Brownson's  last  query,  Quaker  fashion 
and  say:  If  the  fact  is  presented  in  intuition,  how  absurd  to  talk  of 
the  conception  of  it  at  all? 

I  think  Mr.  Brownson  extremely  unfortunate  in  his  attempts  to 
marshal  St.  Thomas  on  the  side  of  his  Brownsonian  notion. 

I  am  going  backward  with  the  last  paragraphs  quoted.  "  Yet  St. 
Thomas  and  all  our  philosophers  attempt  to  prove  the  fact  of  cre- 
ation by  our  natural  reason."  But  the  conclusions  of  our  natural 
reason  are  the  results  of  this  reason  applied  to  natural  phenomena 
through  observation,  through  culture,  through  history,  otherwise 
our  first  parent — Adamic  or  Darwinian — would  not  have  run  to 
hide  in  the  bushes  when  the  voice  of  the  Eternal  sounded  in  his  recre- 
ant ears.  No,  no!  As  far  as  I  can  see,  St.  Thomas  agrees  with  St. 
Paul — ^but  not  at  all  with  Mr.  Brownson. 

"  Again  we  touch  St.  Thomas:  "  Few  conceptions,  St.  Thomas 
tells  us,  have  their  foundation  in  reality."  Verj'  good.  Here  again  St. 
Thomas  is  clear  as  day;  but  when  Mr.  Brownson  adds,  "  and  can  be 
found  only  from  intuitions,  or  objects  really  presented  to  the  mind," 
he  seems  to  me  to  confound  St.  Thomas  with  Brownson,  and  to  con- 
found intuition  with  real  objects,  and  immensely  confuses  the  reader. 

To  avoid  the  dilemma  which  I  think  must  have  presented  itself  to 
his  own  mind  in  this  reasoning,  Mr.  Brownson  divides  intuition  into 
ideal  intuitions  and  empirical  intuitions,  and  so  aims  to  reconcile  St. 
Thomas,  and  God,  and  Nature  with  the  elder  Brownson  and  with 
himself. 

It  would  be  an  endless  task  to  follow  Mr.  Brownson  through  all 
these  details.  On  reaching  this  portion  of  his  book,  still  unwilling  to 
give  up  my  original  impulse  of  praising  it  with  all  my  heart,  I  wrote 
Mr.  Brownson  that  to  my  mind  he  seemed  confused  and  in  error  on 
the  whole  question  of  intuition,  and  suggested  that,  if  possible,  he 
would  be  a  little  more  concrete  in  definition  as  to  what  he  really 
meant  by  an  "  intuition." 

In  substance,  his  reply  was  that  an  intuition  was  the  mind  stuff 
out  of  which  the  mind  was  made;  the  divine  element  or  elements  in- 


TWO  BOOKS  BY  TWO  LAWYERS,  65 

herent  in  the  soul;  those  essentials  of  the  God-head  which  we  inher- 
ited from  our  divine  Creator,  or,  in  the  language  of  the  Greek  poet 
as  quoted  by  St.  Paul,  the  ingredients  or  ingrediata  of  our  very 
being. 

The  language  is  mine,  but  I  am  trying  to  put  Mr.  Brownson's  exact 
thought  in  language  to  my  mind  more  exact  than  his  own.  I 
must  confess  that  his  concrete  definitions  of  his  own  concept  of 
intuition  or  intuitions  confounded  and  confused  me  more  than  all 
his  printed  definitions  and  statements;  and  here  is  the  point  where, 
were  I  trying  to  expose  his  weakness,  I  would  undertake  to  show 
that  his  own  inherent  concept  is  absolutely  of  a  pantheistic  nature, 
not  that  I  hint  for  a  moment  that  he  so  understands  it,  for  he  is 
abundantly  earnest  in  his  advocacy  of  the  Catholic  dogma  of 
creation. 

I  am  absolute  in  my  contention  that  we  have  no  right  to  set  up 
a  theory  and  then  t^vist  the  English  language  into  distractions  to  fit 
our  theory;  but  that  we  must  take  all  the  known  facts  of  nature, 
human  history  and  revelation,  and  use  the  language  in  which  we 
speak  in  its  normal  sense  to  express  our  conception  of  the  whole 
combination. 

Now  if  Mr.  Brownson  means  by  "  ideal "  or  "  empirical "  intui- 
tion, the  mind-stuff  out  of  which  our  souls  and  our  reason  are  or 
were  formed,  by  creation  or  by  evolution,  then  he  shows  an  awful 
lack  of  acumen  in  calling  this  mind-stuff  intuition,  for  an  intuition, 
in  every  English  sense  of  the  word,  is  not  an  elemental  essence,  not 
a  primal  ingredient,  not  a  first  principle  or  an  ethereal  spiritual  sub- 
stantia of  the  mind  or  soul  of  man,  but  an  intellection,  a  sight,  an 
inherent  natural  evolution,  or  concept,  or  idea  of  the  soul — already 
compact  of  its  eternal  mind-stuff  evolved  or  created  by  the  eternal 
Deity. 

In  a  word  the  mind  must  be  presupposed  before  it  can  have 
an  intuition.  Hence  I  charge  that  Mr.  Brownson's  whole  philos- 
ophy on  intuition  is  a  refined  contradiction  of  terms  and  an  utter 
confusion  of  all  mind  and  problems  of  mind,  of  all  creation  and 
of  all  history,  and  if  the  father  thought  like  the  son  so  much 
the  worse  for  the  father,  and  frankly  it  was  because  I  had  to  say  this 
or  nothing,  that  I  so  long  refrained  from  reviewing  this  book. 

I  do  not  think  the  elder  Brownson  worth  considering  as  a  philos- 
opher, though  I  am  full  of  quick  admiration  for  him  as  a  moral 

VOL.  VIL — 5. 


66  THE  GLOBE. 

power  in  the  midst  of  the  trash  called  American  literature  in  his 
generation. 

I  consider  Mr.  H.  J.  Brownson's  closing  chapter  on  Faith  and 
Science  one  of  the  most  valuable  additions  to  modern  Catholic 
literature  that  this  generation  has  produced;  but  let  him  refrain 
from  mental  philosophy. 

In  fact,  the  whole  American  mind  is  a  mere  clodhopper  in  phi- 
losophy; and  for  any  American  of  Mr.  Brownson's  antecedents — 
at  last — gone  West — to  attempt  a  book  on  Philosophy,  is  much  as  if 
Gibson,  the  New  York  cartoonist  and  newspaper  sketcher,  should 
attempt  to  out-Raphael  Raphael.  Art  and  philosophy  are  in  our 
eyes  as  we  are  the  inheritors  of  ages  of  its  glory,  but  neither  true  art 
nor  true  philosophy  are  at  our  finger-tips  or  on  our  tongues.  We 
are  crude  dreamers  of  still  cruder  dreams.  From  this  western 
mixture  of  involved  philosophy  and  high  moral  enthusiasm  one 
turns  with  pleasure,  still  with  regret,  to  Mr.  Amram's  explanation 
of  the  Jewish  law  of  divorce. 

Here  the  subject  is  concrete — largely  a  question  of  written  law 
and  its  various  interpretations,  and  Mr.  Amram  is  lucid  and  full 
on  this  phase  of  his  subject,  but  the  purpose  I  have  in  noticing  the 
book  is  to  indicate  that  though  a  learned  Hebrew  lawyer  of  our  day, 
he  fails  in  his  comprehension  of  highest  moral  ideals  precisely  as  Mr. 
Brownson  fails  in  the  finer  definitions  of  metaphysical  detail.  The 
Jew  is  an  accomplished  fencer  in  the  arena — ^say  the  Forum  of  legal 
jurisprudence  as  it  bears  upon  a  moral  question — and  the  western 
lawyer — being  a  Christian — is  an  earnest  pleader  for  what  he  be- 
lieves to  be  orthodox  philosophy  and  an  ideal  spiritual  life. 

Mr.  Amram  has  the  quiet  finesse  of  four  thousand  years  of  racial 
culture,  and  Mr.  Brownson  the  enthusiasm  of  an  amateur  Amer- 
ican thinker,  dealing  with  a  theme  that  no  American  has  yet  had 
the  head  or  the  patience  to  study  or  comprehend.  Even  Mr.  Am- 
ram finds  it  difficult  to  state  a  proposition  that  shall  serve  as  a 
starting  point  for  his  discussion  of  a  purely  legal  question;  but 
he  has  the  acumen  to  detect  the  weakness  of  his  own  points  and  the 
honesty  to  express  his  own  defects — ^that  is — as  far  as  these  relate  to 
purely  legal  points  or  definitions. 

I  can  best  explain  by  quotation  as  follows: 

"  The  origins  of  law  are  to  be  found  in  the  constitution  of  the 
patriarchal  family,  and  the  fundamental  principle  of  its  govern- 


TWO  BOOKS  BY  TWO  LAWYERS.  67 

ment  was  the  absolute  authority  of  the  oldest  male  ascendant,  who 
was  the  lawgiver  and  the  judge,  and  whose  rule  over  his  wives, 
children,  and  slaves  was  supreme." 

But  this  is  conditioned  as  follows: 

"  It  is  true  that  there  was  a  legal  system  and  a  social  life  anterior 
to  the  patriarchal,  and  differing  from  it;  but  it  has  left  no  traces  in 
the  Jewish  divorce  law." 

I  consider  Mr.  Amram's  book  a  master-piece  as  far  as  it  is  a  patient 
elaboration  of  the  first  of  these  two  brief  paragraphs.  The  weak- 
ness of  the  book,  as  I  read  it,  is  its  ignoring  or  not  sufficiently 
recognizing  and  emphasizing  the  broader  and  deeper  truth  in- 
volved in  the  second  paragraph. 

There  had  at  least  been  an  ideal  starting  of  society  previous  to  the 
patriarchal  as  far  as  the  question  of  marriage  and  divorce  was  con- 
cerned. 

Mr.  Amram  admits  this;  in  fact  quotes  fully  the  Old  Testament 
record  in  confirmation  as  follows: 

"  It  is  commonly  supposed  that  Moses  permitted  divorce  because 
of  his  people's  hardness  of  heart;  and  that  from  the  beginning 
it  was  not  so;  that  the  pre-Mosaic  law  forbade  divorce  and  did  not 
attempt  to  put  asunder  what  God  hath  joined  together.  In  sup- 
port of  this  view  the  words  of  Genesis  are  quoted:  "  And  the  man 
(Adam)  said,  This  time  it  is  bone  of  my  bones  and  flesh  of  my  flesh; 
this  shall  be  called  Woman  (Ishah)  because  out  of  Man  (Ish)  was 
this  one  taken;  therefore  doth  a  man  leave  his  father  and  his 
mother  and  cleave  unto  his  wife  and  they  become  one  flesh."  *  But 
it  is  an  error  to  suppose  that  these  high  ethical  conceptions  of  the 
marriage  relation  were  carried  out  in  actual  practice.  Divorce  was 
and  is  a  necessary  evil,  so  considered  in  all  civilized  society.  Theo- 
retically, men  have  always  agreed  that  the  lofty  sentiments  ex- 
pressed both  in  the  Old  and  the  New  Testament  constituted  the 
ideals  that  should  govern  a  perfect  marriage.  But  the  practice  of 
men,  as  well,  in  the  dim  antiquity  of  the  pre-Mosaic  age  as  in  the 
eighteen  hundred  years  since  the  establishment  of  Christianity,  has 
rcognized  the  necessity  of  divorce,  while  regretting  its  non-con- 
formity with  the  ideals  that  should  govern  the  marriage  relation. 
And,  indeed,  it  will  be  observed  on  closer  inspection  that  the  say- 
ings both  of  Hebrew  and  Christian  moralists  in  condemnation  of 
divorce  are  directed  not  against  the  exercise  of  this  right,  but  against 
its  abuse.  Jesus  himself  felt  obliged  to  recognize  the  validity  of 
divorce,  although  he  confined  it  to  cases  of  the  wife's  fornication,  f 

*  Genesis  ii.  23-24.  t  Matthew  xlx.  9. 


68  THE  GLOBE, 

The  Jewish  law  recognized  the  validity  of  divorce  in  all  cases,  and 
sought  to  prevent  its  abuse  by  moral  injunction  and  judicial  regula- 
tion. The  Old  Testament,  written  at  a  time  when  the  domestic 
law  of  the  patriarchal  family  was  in  full  vigor,  accepted  divorce  as 
a  matter  of  fact,  as  an  institution  that  had  existed  since  time  im- 
memorial. The  modern  law  of  all  civilized  states  has  recognized 
divorce  as  a  necessity;  and  it  is  a  notorious  fact  that  those  states 
which  have  unduly  restricted  the  liberty  of  divorce  have  on  record 
a  much  greater  proportion  of  sexual  crime  and  immorality  than 
those  that  have  adopted  liberal  divorce  laws." 

The  first  point  of  interest  in  this  quotation  is  found  in  the  ex- 
pression "  It  is  commonly  supposed,"  etc.  From  this  it  would  seem 
that  even  from  the  Jewish  consciousness  the  words  of  Jesus  touch- 
ing this  matter  have  now  become  the  common  supposition  of  the 
civilized  world.  This  I  take  to  be  an  unconscious  testimony  to  the 
inherent  reason  and  power  of  those  words;  and  it  seems  to  me  one 
of  the  most  lamentable  facts  of  all  human  history  that  the  very 
people  out  of  whom — according  to  the  flesh  and  every  human  virtue 
and  power — Jesus  was  evolved,  should  so  slur  His  words  and  so 
blindly  fail  to  recognize  the  God  in  him  by  reason  of  his  words  and 
life. 

As  a  matter  of  historic  fact  now  believed  by  all  the  scholarship 
of  the  Christian  world,  these  words,  that  have  since  become  the 
"  common  supposition  "  of  the  civilized  world,  were  a  divine  re- 
iteration of  the  first  compact  of  Eden  which  Mr.  Amram  quotes 
almost  in  the  next  lines. 

And  when  he  says  of  the  original  divine  institution  of  marriage 
and  of  the  palpable  endorsement  of  this  by  Jesus,  "  But  it  is  an 
error  to  suppose  that  these  high  ethical  conceptions  of  the  marriage 
relationship  were  carried  out  in  actual  practice,"  he  begs  the  whole 
question  as  a  moralist  or  as  an  interpreter  of  moral  injunctions  of 
the  law  of  God  and  of  Moses — shows,  to  my  mind,  most  clearly  and 
most  lamentably  not  only  that  he  is  morally  blind  but  that  his  whole 
race,  having  failed  to  perceive  the  divine  light  there  was  in  Jesus, 
has  ceased  individually  and  collectively  to  have  any  power  as  a  moral 
guide  or  teacher  of  the  human  race. 

Nevertheless,  these  very  expressions  of  the  Philadelphia  Hebrew 
lawyer  prove  beyond  question  the  divinity  of  the  original  institu- 
tion of  marriage  according  to  the  Eden  story  and  that  Jesus  was 
perfectly  correct—I  speak  as  a  man  of  a  man— when  he  said  that 
it  was  solely  on  account  of  the  hardness  of  the  aggregate  Hebrew 


TWO  BOOKS  BY  TWO  LAWYEES.  69 

« 
heart  that  Moses,  finding  it  impossible  to  make  ideal  and  loyal  hus- 
bands and  wives  out  of  them,  granted  them  the  privilege  of  divorce 
for  reasons  never  understood  in  the  original  institution  and  never 
admitted  as  valid  by  the  Son  of  God  in  His  new  interpretation  of  the 
divine  moral  order  for  the  government  of  this  world. 

I  do  not  agree  with  Mr.  Amram  that  two  wrongs  make  one  right, 
or  that  divorce  is  a  necessary  evil.  It  is  a  crime  against  the  moral 
order  of  the  human  family,  and  the  only  reason  that  lawyers  like  Mr. 
Amram  and  moralists  like  our  New  England  and  Dakota  temperance 
cranks  are  inclined  to  make  divorce  easy  is  that  they  have  never 
comprehended  the  divinity  of  meaning  and  the  divine  authority 
of  our  Saviour's  Avords,  and  have  never  attempted  to  live  the  ideal 
life  that  his  divine  teachings  command. 

From  a  mere  Pagan  standpoint  or  from  a  renegade  Hebrew  stand- 
point easy  divorce  may  be  granted  as  a  necessary  evil;  but  never, 
while  the  world  stands,  from  a  Christian  standpoint.  In  conclud- 
ing my  comments  upon  this  part  of  Mr.  Amram's  book,  I  beg  to 
assure  him  that  he  is  in  error  in  stating  that  in  States  where  the 
liberty  of  divorce  has  been  severely  restricted  there  has  ever  been 
a  greater  proportion  of  sexual  crime.  The  statistics  of  the  last  two 
hundred  years  covering  all  European  and  American  states  are  a  per- 
fect refutation  of  his  statement;  and  I  must  dismiss  Mr.  Amram  as 
a  very  incapable  moralist,  and  a  very  unsatisfactory  interpreter  of 
the  power  and  meaning  of  the  Eden  of  the  Hebrew  moral  law. 

On  the  Rabbinical  law  of  divorce,  however,  or  as  interpreter  of  the 
quasi-ecclesiastical  and  quasi-civil  law  of  the  Hebrews,  based  upon 
the  concessions  of  the  Mosaic  law,  Mr.  Amram  is  certainly  the  best 
guide  I  have  ever  found,  and  had  this  article  not  already  grown  to 
undue  proportions,  I  shoudl  like  to  trace  point  by  point  the  excellent 
work  he  has  done  in  this  line. 

Those  especially  interested,  however,  may  procure  the  book  and 
peruse  it  for  its  own  sake. 

That  the  patriarchal  and  the  Mosaic  systems,  by  reason  of  sexual 
and  other  corruptions  had  sadly  overridden  the  original  moral 
teachings  of  God  on  this  and  on  every  other  point  of  morals  when 
Jesus  came,  goes  without  saying.  There  would  have  been  no  need 
of  his  coming  if  the  Hebrew  race,  as  such,  had  lived  up  to  the  ideals 
of  the  divine  law  and  so  had  become  the  moral  and  spiritual  instead 
of  the  usurious  leaders  of  the  human  race. 


70  THE  GLOBE. 

It  was  because  of  their  hair-splitting  paring-down  of  the  moral 
law  and  their  hair-splitting  insistence  upon  the  cerimonial  law  as  a 
substitute  for  morals  that  God  was  obliged,  so  to  speak,  to  become 
incarnate  in  Jesus  and  so  found  a  new  centre  of  moral  light  and  a 
new  inspiration  toward  it  in  our  poor  world. 

In  truth,  it  is  this  tragedy  of  the  divine  incarnation  through  the 
poverty  and  the  chastity  of  our  race  that  the  Hebrew  has  never 
gotten  hold  of.  Few  Christians  seem  to  comprehend  it,  and  nearly 
all  our  modern  social,  commercial,  and  political  life  is  built  up, 
interpreted,  and  criticised  as  if  this  most  stupendous  fact  possible 
in  all  the  ages  of  eternity  had,  in  reality,  not  taken  place,  and  as  if 
its  eternal  meanings  and  lessons  were  not  eternally  binding  on  all 
our  lives.  In  the  eyes  of  all  true  morality  easy  divorce  is  a  greater 
evil,  a  greater  crime  than  adultery  or  polygamy,  and  my  lesson  for 
Mr.  Amram,  as  well  as  for  all  Hebrew  and  all  so-called  Christian 
readers  of  this  article,  is  that  they  study  more  carefully  the  divine 
teachings  of  Jesus,  and  dwell  less  upon  the  pettifogger  Hebrews 
of  the  past  or  the  Paganized  Christian  pettifoggers  and  other  teachers 
of  our  day.  The  True  Church  is  a  sure  guide  in  this  as  in  all  ques- 
tions of  faith  and  morals,  and  its  teachings  are  yea  and  amen  in  exact 
accord  with  those  of  Jesus,  the  new  Moral  Master  of  the  world. 

William  Henry  Thorne. 


TO  A   HUMAN   SKULL 


Fair  dome  of  dust  sublimely  planned  and  wrought, 

But  late  the  tenement  of  some  sad  soul, 

Sheltering  the  dreams  and  hopes  that  ever  roll 

Kesistless  as  the  ocean,  thought  on  thought, 

With  sweet  perpetual  moan  divinely  fraught. 

Speeding  afar  to  some  ethereal  goal; 

How  humbly  now  thou  seek'st  one  only  dole, 

A  grave  to  wean  thy  ruin  into  naught. 

Ah,  nothingness  is  thy  one  fittest  sphere. 

Poor  vain  imposter,  death's  fort)idding  sigh. 

Thy  walls  are  but  a  charnel  house  for  fear 

To  ponder  on.    The  soul  is  never  thine. 

And  scorns  the  petty  bulwark  thou  dost  rear 

'Twixt  yearning  man  and  God's  high  will  benign. 

Charles  A.  Keeler. 
Berkeley,  Cal, 


AN  EDITOR-a  LOGIC  IS  NEW  LIGHT.  71 


AN   EDITOR'S  LOGIC  IN   NEW   LIGHT. 


During  the  early  days  of  this  year  I  was  much  interested  in  and 
amused  with  a  discussion  in  Logic  between  The  Review,  St.  Louis, 
and  the  Opinion  PuUique,  of  Worcester,  Massachusetts. 

It  reminds  one  of  old  times  to  have  the  syllogism  applied  to 
passing  events,  but  the  trouble  of  it  all  is,  now  as  of  old,  that  in 
forming  the  major  premise  of  any  syllogism  the  author  is  sure  to  do 
his  work  with  an  eye  looking  north-north-east  to  his  conclusion, 
and  that  this  bias  alone,  not  to  speak  of  the  million-fold  slippery 
data  underlying  all  human  assumptions  and  syllogisms  bearing 
upon  delicate  moral  or  mental  phenomena,  is  pretty  sure  to  make 
the  entire  circle  of  his  reasoning  a  flimsy  tissue  of  insubstantial, 
dreamy  inaccuracies. 

In  truth  I  have  often  thought  that  a  good,  honest  and  capable 
doubter,  like  Carlyle  or  Emerson,  could  not  have  employed  his  life 
better  than  in  picking  to  pieces  the  major  premises  of  all  the  great 
logical  philosophers  from  St.  Thomas  to  Herbert  Spencer.  For 
my  own  part  I  would  not  hesitate — if  properly  paid  for  my  time — 
to  shatter  any  and  all  the  major  premises  of  all  the  great  philoso- 
phers from  Plato  to  Cardinal  Satolli,  and  to  show  therefrom  how 
illogical  and  unreliable  a  thing  is  the  much  lauded  logical  syllogism. 

Life  is  too  short,  however,  for  such  futile  undertakings.  By  and 
bye  the  logicians  and  their  logic  run  against  some  Saul  of  Tarsus, 
some  Galileo,  some  Edison,  with  a  flame  of  inspiration,  a  heavenly 
star,  or  a  little  quick,  common  horse  sense,  flaming  in  his  eyes,  and 
the  logic  of  ages  scampers  to  the  winds. 

Let  us  look  for  a  moment  at  Editor  Preuss's  latest  syllogism.  The 
Review,  of  December  24th,  1896,  says: 

"  This  was  our  syllogism: 

Every  agitation  set  up  by  a  Catholic  in  violation  of  the  law  of  the 
Church  and  apt  to  create  scandal,  is — to  express  it  charitably — in- 
considerate and  unfortunate. 

Now,  the  agitation  of  Mr.  St.  Laurent,  by  his  brochures,  is  in 
violation  of  the  laws  of  the  Church,  and  apt  to  cause  scandal; 

Therefore,  this  agitation  is  inconsiderate  and  unfortunate." 

Mr.  Preuss  is  a  very  bright  young  gentleman.  I  consider  him  far 
and  away  the  ablest  editor  at  present  engaged  upon  the  regular 


72  THE  GLOBE. 

Catholic  Journalism  of  America.  Personally,  also,  I  have  a  very 
high  esteem  for  him,  but,  as  a  friend  and  a  much  older  man,  I  ear- 
nestly advise  him  to  steer  clear  of  the  syllogism  in  the  future.  It  fits 
but  poorly  into  the  democratic  and  infinitely  varied  thought  of  our 
day.    Itisa  worn-out  fad,  like  esoteric  Buddhism. 

I  do  not  intend  to  follow  the  controversy  hinted  at  in  this 
syllogism.  I  do  not  intend  to  give  or  take  any  account  of  the  reply 
of  the  Opinion  Puhliqne.  The  latter  paper  is  very  wide  awake  and 
able  to  take  care  of  itself,  nor  do  I  intend  to  go  further  into  the 
merits,  pro  or  con,  of  Mr.  St.  Laurent's  contention  with  the  New  Eng- 
land prelates. 

From  him  and  from  other  New  England  priests,  of  different 
races,  I  have  clear  and  grateful  testimony.  First,  to  the  effect  that 
the  notice  taken  of  this  contention  in  the  Globe  Eeview  won 
many  able  champions  to  the  cause  of  the  priests  as  against  their 
alleged  oppressors;  second,  that  the  oppressions  themselves  have 
been  already  greatly  modified  because  of  the  articles  published  in 
the  Globe  Review,  and  as  the  gratitude  expressed  to  me  for  this  is 
far  beyond  any  consciousness  of  desert  on  my  part,  and  as  this  in- 
fluence for  good  was  the  sole  object  aimed  at  by  me,  I  had  intended 
to  quit  the  case  without  further  reference  to  it  one  way  or  the  other. 
But  when  a  fire  is  started  there  is  no  telling  whose  garments  may 
take  fire. 

Mr.  Preuss's  syllogism,  however,  is  so  funny,  so  provokingly  funny 
that  I  am  moved  to  touch  the  contention  again — briefly,  from  his 
point  of  view. 

It  seems  to  me  that  a  Catholic  Christian  editor — himself  deeply 
and  avowedly  impressed  with  the  fact  that  grave  and  numerous  in- 
stances of  unlawful  tyranny  had  been  exercised  by  various  New 
England  prelates  toward  their  French  Canadian  and  other  priests, 
might  have  found  better  use  for  his  clear  head  and  able  pen  than 
in  the  useless  and  fossil  work  of  framing  syllogisms  against  the 
young  priest  who  risked  so  much  in  a  final  effort  to  correct  the 
abuses  very  generally  admitted  to  exist. 

I  am  not  here  defending  Mr.  St.  Laurent.  I  sincerely  hope  that  he 
will  not  publish  any  more  pamphlets  on  the  subject  here  under 
review.  I  am  simply  calling  attention  to  Mr.  Preuss's  mighty 
syllogism.  Why  go  about  in  such  a  logical,  sober,  and  effete  man- 
ner to  destroy  Mr.  St.  Laurent,  instead  of  using  such  logic  or  other 
faculty  as  you  may  have  to  destroy  the  vices,  tyrannies,  and  unlaw- 


AN  EDITOR'S  LOOIG  IN  NEW  LIGHT.  73 

ful  actions  that  made  Mr.  Laurent  and  his  unhappy  pamphlets  a 
burning  necessity? 

Why  not  lay  your  little  hatchet  at  the  root  of  the  upas  tree  of  un- 
lawful t}Tanny,  Mr.  Preuss,  and  not  go  chopping  away  at  the  already 
suffering  and  sensitive  nerves  of  the  brave  man  who  dared  to  beard 
the  august  Yankee  Catholic  lions  in  their  own  dens? 

Seriously — which  was  the  more  unlawful  and  the  greater  evil — the 
fearful  tyranny  complained  of  by  Mr.  Laurent  and  others,  or  his 
suffering  complaint  of  that  tyranny? 

I  am  not  saying  that  there  is  any  evil  in  Mr.  Laurent's  complaint. 
I  am  very  sorry  that  his  work  had  to  be  done;  but  I  have  not  the 
slightest  doubt  that  the  work  itself  was  necessary,  and  if  an  evil,  then 
a  necessary  evil — like  all  the  sufferings  of  the  atonement  made  neces- 
sary by  the  fall.  In  a  word,  the  sufferers  had  turned  both  cheeks  to 
their  smiters  until  they  were  weary  and  simply  had  to  smite  back  in 
return. 

To  me  the  facts  that  forced  Mr.  Laurent  to  "  set  up  this  agitation," 
are  so  palpable,  so  sad,  so  uncatholic,  unchristian,  unlawful,  and  pro- 
voking in  their  tyranny  that  my  whole  concern  has  been  and  still 
is  how  best  to  change  the  facts  and  modify  the  tyranny,  not  how  to 
pick  holes  in  the  broken  English  or  cut  slits  in  the  quivering  nerves 
of  the  French  Canadian  priest  who  first  dared  the  undertaking. 

This  is  simply  a  comment  on  what  seems  to  me  the  unwisdom  and 
the  uncharitableness  of  Mr.  Preuss's  entire  "  logical "  proceeding.  In 
a  word,  it  seems  to  me  that  he  ought  to  have  saved  his  shot  for  the 
wild  bears  and  not  to  have  used  it  at  all  on  their  huntsman. 

Now  a  word  as  to  the  dear  syllogism  itself.  Let  us  change  it  a 
little  and  see  how  it  kills  two  birds  with  one  stone,  or  sails  two  ways 
with  the  same  wind.  Here  is  the  wonderous  syllogism  with  a  new 
subject,  and  the  same  conclusion: 

"  Every  agitation  set  up  by  a  Catholic  in  violation  of  the  law  of  the 
Church  and  apt  to  create  scandal,  is — to  put  it  charitably — ^incon- 
siderate and  unfortunate." 

Now,  the  agitation  set  up,  created  by  the  tyrannies  of  the  New 
England  prelates,  is  in  violation  of  the  laws  of  the  Church,  and  very 
apt  to  cause  scandal; 

Therefore,  this  agitation  was  and  remains  inconsiderate  and  un- 
fortunate. 

To  put  it  charitably  we  might  add  very  unfortunate. 


74  THE  GLOBE. 

I  believe  Cardinal  Satolli  is  considered  a  great  logician.  I  com- 
mend this  new  setting  of  the  syllogism  to  Mr.  Preuss  and  ask  him 
to  put  it  unto  good  Ciceronic  Italian  or  Latin  or  into  French  and  send 
it  to  Cardinal  Satolli  or  to  Mgr.  Martinelli  with  my  love,  and  I  have 
no  doubt  that  the  New  England  tyrannies  will  vanish  like  mists  be- 
fore the  rising  sun. 

William  Henry  Thorne. 


AS   PHRYNE  AT   ELEUSIS. 


As  Phryne,  at  Eleusis,  laid  aside 

Her  garments,  and  let  fall  her  sweet  warm  hair, 

Before  the  populace  mutely  gathered  there — 
Then  sought,  waist-deep,  the  cool  sea's  foam-flecked  tide, 
That  stern  Poseidon  might  be  satisfied. 

And  great  Apelles  greater  honors  wear, 

And  Aphrodite  live,  supremely  fair, 
The  poet's  ecstasy — the  painter's  pride; — 
So,  should  I  put  this  mortal  garb  away. 

And  stand,  heaven-viewed,  in  Love's  resplendent  sea, 

Wouldst  thou  on  memory's  canvas  fix  my  soul? 
For  that  which  thou  didst  love  in  earth's  brief  day — 
Form,  features,  and  glad  life,  shall  wait  for  thee 

Where  time's  tossed  billows  neither  strive  nor  roll. 

A.  T.  SCHUMAN. 

Gardiner.  Maine. 


QUAY  VERSUS  WANAMAKER  &  CO. 


From  the  days  of  William  Penn,  Gent.,  to  John  Wanamaker, 
shop-keeper,  the  politico-social  life  of  Pennsylvania  has  been  as 
varied  as  its  mountain  and  farm  land  scenery,  though  never  half  so 
beautiful. 

William  Penn,  himself,  was  a  strange  mixture  of  pious  cant  and 
of  shrewd,  beaver-like,  business  cuteness,  but  without  any  suffi- 
cient executive  ability,  and  his  surviving  sons  were  simply  upstart 
fools.  Strange  to  say,  John  Wanamaker  is  very  closely  imitating  or 
repeating  William  Penn's  career,  only  the  modern  shopman  has  more 
executive  ability  in  a  day  than  Penn  ever  had  in  a  year. 


QUAY  VERSUS  WANAMAKER  &  GO,  75 

But  the  times  have  changed,  and  things  have  gotten  strangely 
mixed  in  Pennsylvania  and  elsewhere  during  the  last  two  hundred 
and  twenty-five  years.  Shrewdness  has  increased  and  principle  de- 
creased, and  the  gifts,  in  grants  of  land,  and  in  political  "  honors  " 
are  no  longer  to  the  pious  or  to  gentlemen,  but  to  the  men  whose 
slavish  shrewdness  will  enable  them  to  serve  the  rich  and  deceive  the 
poor,  and  all  for  the  glory  of  this  great  Republic. 

Of  the  two,  I  hold  Senator  Quay,  of  Pennsylvania,  a  much  shrewder 
and  smarter  man  than  shop-keeper  Wanamaker — and  as  to  real  piety 
or  principle  it  is  a  question  of  the  toss  of  a  copper  between  them.  In 
the  language  of  Mark  Anthony,  they  are  both  honorable  men,  and 
it  is  well  known  all  over  the  country  that  during  the  first  week  in 
January  of  this  year  they  were  in  a  sort  of  life  and  death  struggle 
for  a  seat  in  the  United  States  Senate — to  succeed  the  Cuban  Scare- 
crow-Cameron— who  had  grown  alike  weary  of  the  honors  and  the 
work  of  the  position. 

Wanamaker  wanted  the  seat  and  the  honors  for  himself,  and  Quay 
wanted  the  place  for  his  henchman — State  Senator  Penrose.  There 
was  lots  of  fun  in  the  campaign  and,  of  course,  Wanamaker  was 
beaten,  and  I  repeat  here  what  I  stated  in  No.  11  of  this  Review 
that  Wanamaker  has  never  undertaken  a  contest  with  any  man  of 
respectable  ability,  or  with  any  corporation  of  corresponding  means 
to  his  own,  but  he  has  been  shamefully  beaten,  and  it  will  continue 
thus  till  the  end  of  his  career,  unless  he  makes  a  clean  breast  of  some 
fearful  blunders  he  has  made  and  so  takes  the  American  people  into 
his  confidence.  Meanwhile  he  can  continue  to  control  numberless 
sweat-shops  and  squeeze  the  life  blood  out  of  numberless  young  lady 
employes  at  the  rate  of  $4.50  a  week — less  various  taxations.  It  was 
perfectly  clear  to  me  from  the  first  that  Wanamaker  would  be  beaten 
in  the  contest  named,  and  I  so  declared  in  advance  to  every  man  in 
Philadelphia  and  New  York  who  spoke  with  me  on  the  subject. 

I  take  the  matter  up  in  the  Globe,  first,  because,  though  compara- 
tively a  local  contest,  its  bearings  and  relationships  are  national  and 
world-wide;  second,  because  of  the  attitude  taken,  in  the  main,  by 
Philadelphia  and  New  York  newspapers  in  connection  with  the  con- 
test; third,  because  of  the  sharpness  of  the  contest  between  the  so- 
called  business  men's  interests  and  preferences  as  compared  \vith  the 
politicians'  interests  and  preferences,  as  ably  defined  by  Senator  Quay 
himself.  In  fact,  these  last  two  points  are  what  constitute  the  con- 
test's far-reachincr  interests. 


76  THE  GLOBE. 

As  individuals  neither  Quay  nor  Wanamaker  is  of  sufficient  impor- 
tance to  demand  discussion  outside  of  political  bar-rooms  and  Sun- 
day-school fairs,  but  as  Quay  is  the  political  boss  of  the  great  State  of 
Pennsylvania,  and  as  Wanamaker  is,  perhaps,  the  sharpest  shop- 
keeper in  America — embracing  in  this  latter  definition  all  his  Sun- 
day-school work — a  contest  between  these  two  representative  Amer- 
icans for  the  control  of  a  seat  in  the  United  States  Senate  is  of  in- 
terest to  the  whole  American  people. 

During  the  campaign  some  man  by  the  name  of  Pollock — I  am  not 
sure  but  it  was  old  ex-Governor  Pollock  of  Pennsylvania,  though  I 
thought  the  old  horn-tooter  dead  long  ago — said  of  Wanamaker — ^in 
a  speech  delivered  at  Wilkesbarre,  Pa. — that  he  was  the  greatest  man 
on  earth.  Had  this  estimate  been  true  it  would  have  been  enough 
to  defeat  Wanamaker  in  Pennsylvania.  For,  in  that  State  they  have 
long  since  ceased  to  regard  any  elements  of  true  greatness  as  consti- 
tuting any  man's  claim  to  honors. 

In  truth,  outside  of  his  special  shrewdness  in  buying  of  the  sweat- 
shop-squeezers vast  lots  of  goods  at  abnormally  low  figures  and 
selling  them  at  correspondingly  high  figures — to  accommodate  the 
public,  and  employing  all  sorts  and  varieties  of  clerks  and  sales- 
women and  girls  at  fearfully  low  wages — Wanamaker  is  one  of  the 
most  ignorant  and  incompetent  of  all  the  incompetent  place-seekers 
and  place-holders  now  before  the  American  public. 

Beginning  as  errand  boy  and  under-clerk  in  the  once  famous  Ben- 
nett's Tower-Hall  clothing  store  in  Philadelphia,  about  forty-two 
years  ago,  and  by  reason  of  his  remarkable  piety — jumping  from  this 
position  to  the  secretaryship  of  the  Philadelphia  Y.  M.  C.  A.  about 
40  years  ago — and  by  marrying  a  little  money  and  taking  his  wife's 
brother  into  partnership  with  a  little  more  money — Wanamaker 
started  for  himself  in  the  clothing  business  at  the  old  clothing  comer 
of  Sixth  and  Market,  Philadelphia,  about  38  years  ago. 

Piety  had  paved  the  way  and  with  the  small  capital  thus  furnished 
Wanamaker  was  not  only  a  success  from  the  start,  but  he  has  pulled 
together  any  number  of  half  incompetents  and  made  them  all  small 
successes  also.  I  am  not  here  speaking  of  the  much  larger  numbers 
he  is  said  to  have  wrecked  utterly.  I  am  giving  the  devil  his  due. 
And  he  has  been  most  successful  as  a  Sunday-school  superintendent, 
but  here  the  story  of  ability  and  prosperity  absolutely  ends. 

He  is  said  to  have  purchased  his  position  of  Postmaster  General  in 


QUAY  VERSUS  WANAMAKEE  &  CO,  77 

Harrison's  tea-party  cabinet  with  a  contribution  of  $125,000  to  the 
Harrison  Campaign  fund,  and  his  administration  of  the  position — 
not  to  speak  of  his  fearful  connection  \vith  the  Philadelphia  Key- 
stone Bank  failure  during  his  term  of  office — was  a  miserable  failure. 

It  is  well  understood  that  he  chipped  in  liberally  toward  the  $18,- 
000,000,  by  means  of  which  Hanna  is  said  to  have  bought  McKinley's 
election;  but  John  is  a  shrewd  man — "  on  pure  business  principles  " 
— and  as  he  was  after  the  United  States  Senatorship  this  time  and 
knew  that  the  Pennsylvania  Legislature  had  to  be  bought  individu- 
ally, and  at  a  high  figure,  in  order  to  serve  him,  he  saved  the  larger 
charity  of  his  pious  purse  for  the  purchasing  of  the  United  States 
Senatorship,  via  the  Pennsylvania  legislature.  But  the  flimsy  shop- 
keeper— now  brought  face  to  face  with  men,  and  no  longer  with  shop 
girls,  or  with  clowns  like  Pollock — could  not  even  do  this  little  feat 
— not  when  he  had  the  newspapers  of  Philadelphia  and  New  York, 
and  the  "  pure  business  men's  movement "  in  Philadelphia  all  to  help 
him. 

In  truth,  the  utter  impotence  of  this  shopkeeper — that  is,  in  any 
matters  outside  of  his  shopkeeping,  and  wherein  he  has  to  contend 
with  other  men  of  mere  average  ability — is  so  palpable  that  one 
wonders  why  he  does  not  simply  buy  what  honors  or  blood  or  respec- 
tability he  can  buy  in  the  open  market,  for  money,  and  cease  all  other 
kinds  of  struggle. 

In  the  present  instance  the  newspapers  of  Philadelphia  and  New 
York  were  not  averse  to  an  increase  of  the  usual  holiday  Wanamaker 
advertising,  and  there  was  the  other  excuse  for  their  advocating 
Wanamaker,  viz.,  that  the  Business  men's  movement  was  in  favor  of 
Wanamaker.  Advertising  is  a  purely  legitimate  business.  The  news- 
paper nabobs  flourish  on  it,  and  naturally  they  are  in  sympathy  with 
Wanamaker  and  the  business  men  in  politics,  and  they  are  all  honor- 
able men. 

Yet  in  spite  of  all  this  Wanamaker  was  defeated,  and  Penrose — ^a 
mere  henchman  of  Quay's — whom  nobody  knows  or  cares  for,  that 
is  worth  caring  for,  was  elected  by  the  august  Legislature  of  Penn- 
sylvania to  succeed  Don  Cameron — whose  place  was  bought  for  him 
by  his  father — as  Senator  of  the  United  States.  Shades  of  Cicero 
and  Dan  Webster,  not  to  speak  of  Billy  Penn — what  are  we  coming 
to  and  where  are  we  at? 

As  a  matter  of  straight  reply  to  this  question — we  are  coming  to 


78  THE  GLOBE. 

Matthew  Stanley  Quay — ex-trickster  of  the  Pennsylvania  Legislature 
— ex-henchman  of  the  Camerons,  now  Senator  of  the  United  States — 
ex-candidate  for  the  Presidency  of  the  United  States  and  Boss  of  the 
Republican  voters  of  Pennsylvania.  I  beg  that  my  Republican 
friends  in  Pennsylvania  will  not  take  this  as  a  slur — I  myself  would 
infinitely  prefer  Quay  to  Harrity.  It  is  a  choice  of  two  evils  and  very 
contemptible  evils  at  that. 

Nevertheless,  I  have  no  sympathy  with  the  newspapers  now  against 
Quay  and  in  favor  of  Wanamaker.  In  truth,  stupid  and  unknown 
as  is  Senator  Penrose,  he  will  prove  a  more  desirable  United  States 
Senator  than  Wanamaker  ever  could  have  proven  himself.  But  we 
were  speaking  of  Quay  and  the  newspapers. 

The  only  newspaper  man  in  Philadelphia  who  knows  all  of  Quay's 
vices  and  virtues  from  the  Senator's  first  squeal  to  his  last,  is  Col.  Mc- 
Clure  of  the  Philadelphia  Times.  Chas.  Emory  Smith,  of  the  Phil- 
adelphia Press,  is  comparatively  new  to  Pennsylvania  politics.  Col. 
Lambert,  Smith's  henchman,  is  too  young  and  too  drastic  a  man  to 
be  intrusted  with  the  true  inwardness  of  things.  Davis,  of  the  Ledger, 
never  knew  anything  properly,  but  how  his  clothes  fitted!  Singerly, 
of  the  Record,  is  simply  a  newspaper  adventurer — without  knowledge 
or  influence.  And  why  all  this?  Simply  to  remind  you  that  a  look 
at  the  files  of  the  Philadelphia  newspapers  during  the  recent  Wana- 
maker-Quay  contest  will  show  you  that  McClure's  Times,  the  only 
brainy  paper  in  Philadelphia,  while  in  favor  of  Wanamaker — as  the 
business  men's  candidate  and  as  a  great  advertiser — certainly  the  busi- 
ness end  of  the  paper  would  insist  on  so  much — still  the  Times  as  an 
editorial  entity  was  as  non-committal  as  it  could  possibly  be — in  fact, 
was  at  heart  in  favor  of  Quay. 

McClure  knows  the  inside  facts  of  the  lives  of  both  these  stainless 
gentlemen,  and  it  being  a  choice  of  rogues,  the  Times  chose  the 
larger  rogue,  but  it  knew  all  the  whil^  that  Wanamaker  would  not 
and  could  not  win.  So  did  Quay — so  did  the  very  members  of  the 
Pennsylvania  legislature  that  encouraged  the  shopkeeper  to  run  for 
Senator — but,  as  it  was  all  in  the  party,  why  not  let  John  spend  all 
the  money  he  wanted?  Would  it  not  all  work  good  for  the  party? 
Would  not  the  party  get  his  cash  and  its  own  candidate  in  the  bar- 
gain? 

Oh!  John,  but  thou  art  an  eternal  phool.  No  brother  of  mine, 
if  you  please;  hence  no  scriptural  danger. 


QUAY   VERSUS   WANAMAKER  &  CO.  79 

In  truth  I  despise  the  newspapers  for  siding  with  John — just  as 
much  as  I  despise  John  for  his  foolish  ambition  and  for  his  being 
fooled. 

To  judge  from  the  newspaper  denunciations  of  Quay  and  their 
wild  exaltation  of  the  immaculate  saint  of  Bethany  Sunday  school, 
the  uninitiated  might  suppose  that  Quay  was  a  greater  rascal  than 
Wanamaker  and  less  worthy  of  being  boss  of  Pennsylvania. 

Let  me  correct  this  notion.  Quay  is  the  son  of  a  Presbyterian 
clergyman,  thus  betraying  a  certain  stage  of  culture  and  accom- 
pUshment  of  parentage.  John  Wanamaker  is  the  son  of  a  brick- 
maker,  and  there  never  was  any  character  or  culture  within  sight  of 
the  Wanamaker  blood. 

From  being  a  person  somewhat  addicted  to  trickery  and  whisky, 
Quay  has  risen,  through  temperance  and  a  close  adherence  of  fidelity 
to  friendships  and  political  duties,  to  the  Senatorship  of  the  United 
States,  and  the  Boss-ship  of  Pennsylvania;  while  Wanamaker  has 
simply  risen  through  sweat-shop  methods  to  the  ignorant  and 
dastardly  mastership  of  such  vanity  as  the  low-bred  millionaire  is  apt 
to  feel.  Of  the  two  I  consider  Quay  not  only  the  smarter  but  infi- 
nitely the  better  bred  and  the  more  moral  man. 

Again,  Wanamaker  is  a  booby  in  politics,  not  to  speak  of  states- 
manship, but  Quay  has  risen  through  the  petty  despicabihties  of 
politics  to  some  grasp  of  statesmanship,  and  to  prove  this  I  here 
quote  some  of  his  recent  utterances  and  point  out  their  value. 

The  posings  and  pretensions  of  the  so-called  Business  men's  move- 
ment in  Philadelphia  inspired  Senator  Quay  to  make  these  ut- 
terances, among  others: 

"  I  am  opposed  to  the  entire  scheme  of  the  National  Business 
Men's  League,  as  disclosed  by  Mr.  Dolan.  Its  basic  theory  is  that 
organized  wealth  shall  dictate  high  office,  and  so  take  possession  of 
the  Government.  It  will  be  met  as  stubbornly  and  overthrown  as  dis- 
astrously as  was  Bryanism.  Bryan  invoked  the  masses  against  the 
classes.  The  promoters  of  this  league  invoke  a  class  against  the 
masses  and  all  other  classes.  No  league  of  business  men,  or  other 
men,  based  upon  wealth  or  other  foundation,  can  erect  a  governing 
class  in  this  country.  In  the  United  States  Senate  we  have  million- 
aires and  business  men  enough  to  serve  all  legitimate  purposes. 
Senators  are  needed  who  have  no  specialties,  but  who  will  act  for  the 
interests  of  the  country  in  gross  without  special  affinities.  There 
must  be  less  business  and  more  principle  in  our  politics,  else  the 
Republican  party  and  the  country  will  go  to  wreck.  The  business 
issues  are  making  our  politics  sordid  and  corrupt.    The  tremendous 


80  THE  GLOBE. 

Bums  of  money  furnished  by  business  men,  reluctantly  in  most  in- 
stances, are  polluting  the  well-springs  of  our  national  being." 

It  is  not  necessary  to  lay  any  stress  upon  the  fact  that  Senator 
Quay  is  perfectly  familiar  with  the  methods  of  so-called  business 
men  in  politics. 

He  is  old  enough  to  remember  the  Hon.  Simon  Cameron's  business 
methods  during  our  civil  war.  He  knows  exactly  to  what  extent  the 
business  men  of  Philadelphia  have  manipulated  the  Legislature  of 
Pennsylvania  during  the  last  quarter  of  a  century.  He  knows  just 
exactly  how  much  money  Wanamaker  and  other  business  men  of 
Philadelphia  contributed  toward  Harrison's  election  in  1892,  and 
just  why  they  made  these  contributions — from  pure  patriotism  and 
sheer  moral  benevolence  of  course.  He  also  knows  just  how  much  of 
Hanna's  $18,000,000  contributed  by  business  men — from  pure  patri- 
otic and  business  motives — was  spent  on  Bourke  Cockran  and  other 
mouthing  and  renegade  public  clowns  to  secure  the  election  of  Mc- 
Kinley  last  year,  and  I  consider  his  testimony  to  the  effect  that  this 
nation  is  being  driven  to  wreck  by  such  methods  of  infinitely  more 
force  and  value  than  all  the  hireling  and  vituperative  editorials  and 
sermons  that  have  been  written  and  preached  on  this  theme  during 
the  last  twenty  years. 

Nor  does  it  detract  from  the  value  of  this  testimony  one  iota  to 
state  or  to  emphasize  the  admitted  fact — that  Quay  has  been  as  cor- 
rupt as  the  worst  of  his  cronies,  or  that  his  statement  was  made  in  the 
heat  of  a  political  campaign  wherein  his  own  power  and  prowess  were 
being  tested.    Quay  knew  what  he  said  and  meant  it. 

Let  the  Belmonts  and  the  Wanamakers  put  this  little  weed  in  their 
pious  pipes  and  smoke  it.  It  will  do  them  good.  They  may  even 
learn  from  it  that  in  their  next  grasping  after  purchased  political 
control  they  are  liable  to  be  broken  on  the  wheel,  and  that,  too,  by 
a  powerful  party  in  the  United  States  Senate. 

There  is  still  another  and  an  interesting  view  to  be  taken  of  the 
present  pretentions  of  American  business  men  in  politics. 

It  is  simply  the  contemptible  and  presumptuous  folly  of  fools  to  as- 
sume for  a  moment  that  the  average  morality  of  the  average  methods 
of  the  average  business  men  of  our  time  is  purer,  more  exalted,  or 
less  corrupt  than  the  average  methods  of  average  politicians. 

There  are  individual  business  men  in  all  parts  of  the  country 
whose  methods  are  far  above  those  of  the  average  politician,  and 
there  are  politicians — with  cravings  for  pure  statesmanship — whose 


QUAT  VERSUS  WANAMAKER  &  GO,  81 

methods  are  far  superior  to  those  of  the  average  business  man,  but  it 
is  not  safe  for  the  kettle  to  call  the  crock  "  black  head  "  in  this  or  in 
any  other  division  or  diversion  of  our  garbage  carts.  Our  politics 
are  corrupt  and  our  business  is  corrupt.  Let  the  business  man  mind 
his  own  business  and  improve  its  methods  all  that  is  in  his  power, 
and  let  the  politician  mind  his  business  and  bring  it  to  the  level  of 
statesmanship  as  far  as  he  has  any  impulse  toward  good  or  any  power 
with  his  fellow  men. 

But  to  set  Wanamaker  up  as  the  idol  of  the  pure  methods  of  busi- 
ness men,  and  as  an  ideal  instructor  in  the  needed  purities  of  politics, 
is  so  everlastingly  absurd  that  I  do  not  wonder  Senator  Quay  lifted 
his  voice  in  protest.  In  truth,  Quay  knows  Wanamaker  well  enough 
to  despise  him. 

That  Quay  himself,  from  whatever  motives,  is  striving  to  look  at 
our  national  questions  in  a  national  way — not  wholly  born  of  the 
blind  mole  tariff  motives  of  the  average  Pennsylvanian — is  evident 
from  many  of  his  recent  utterances.  He  has  evidently  read  a  little 
outside  the  newspapers.  He  has  also  travelled,  and  made  observa- 
tions. He  plainly  sees  that  this  great  continent  as  to  its  public  road- 
ways, water-ways,  etc.,  is  only  one-fourth  civilized,  and  sees  that  a 
truly  national  spirit  in  our  government  not  only  would  but  will, 
sooner  or  later,  take  hold  of  this  great  business,  and  by  so  doing  make 
itself  the  idol  of  our  entire  people.  Perhaps  he  is  squinting  toward 
such  idolship  on  his  own  account.  Be  that  as  it  may,  he  is  at  once 
patriotic,  statesman-like,  and  aggressive  in  a  truly  American  sense, 
in  the  paragraph  I  have  quoted,  as  in  other  utterances  of  his  in  the 
Senate,  and  for  my  own  part  I  am  a  thorough  believer  in  the  phi- 
losophy— "  the  tools  to  him  who  can  use  them." 

Nobody  expects  any  statesmanship  from  McKinley— the  little 
major  was  not  built  that  way,  nor  is  he  likely  to  put  men  in  power — 
at  Hanna's  bidding — who  will  know  or  care  anything  about  states- 
manship. It  is  an  administration  for  revenue  onlj^,  and  must  fight 
it  out  on  that  line. 

I  am  no  more  in  sjnnpathy  with  Quay's  notions  on  the  tariff  than 
I  am  with  his  silly  misrepresentation  of  Mr.  Bryan,  but  I  believe  in 
giving  even  a  devil  like  Quay,  his  due. 

Plainly  the  much  fooled  people  of  the  Keystone  State  agree  with 
me  to  this  extent — for  with  the  whole  combine  of  the  saints  and  the 
business  men's  leagues  of  his  State  against  him  he  not  only  whipped 

VOL.  VII. — 6. 


82  THE  OLOBE. 

Wanamaker  &  Co.,  but  whipped  them  when  he  had  only  a  little  in- 
significant pen-rose  to  fight  with  and  to  fight  for. 

Such  a  man  is  not  to  be  sneezed  at  by  the  prophets  of  the  press,  who 
have  grown  so  used  to  worshipping  the  golden  calf  that  they  no 
longer  understand  the  merits  or  the  fore  and  aft  capacities  of  a  well 
trained  mule. 

Of  Senator-elect  Penrose,  it  may  be  well  not  to  prophesy  too 
severely.  Twenty  years  ago  Quay  was  a  mere  tool  of  the  Camerons, 
and  nobody  ever  dreamed  that  he  would  develop  the  executive  ability 
or  the  good  and  comprehensive  sense  he  has  shown  during  the  last 
ten  years. 

Twenty-five  years  ago  Boss  Piatt,  of  New  York,  was  simply  the 
poodle  pup,  "  me  to  "  Piatt,  or  lackey  of  Senator  Conkling,  and 
Conkling  himself — with  all  liis  posings  and  scandals — ^^vas  hardly 
more  than  a  rhetorical  shadow  of  Seward,  and  Tilden,  and  Seymour 
as  a  representative  of  the  statesmanship  of  the  Empire  State.  But 
even  Piatt  has  become  a  great  man — God  save  the  mark — and  now 
we  have  fallen  into  the  hands  of  such  figures  as  Roosevelt  and  Mott. 

Surely,  then,  there  is  a  chance  for  a  gentleman  like  Penrose. 

It  is  perfectly  silly  for  New  York  editors  to  write  as  if  Pennsyl- 
vania under  Quay's  bossism  had  lost  the  priceless  boon  of  self-govern- 
ment any  more  than  the  same  priceless  boon  or  boom  has  been  lost 
in  New  York.  For  more  than  a  generation  we  have  been  governed 
by  oligarchs  and  their  political  trickster  slaves.  It  is  the  same  in 
Maine,  Texas,  California,  and  in  all  the  States  of  the  Union,  only  in 
one  State  one  kind  of  fad  and  one  kind  of  trickster  controls,  and  in 
another  State  another  kind. 

I  must  not,  however,  go  into  the  subject  of  our  general  imbecility 
or  our  general  tyranny.    The  subject  is  too  large  and  too  despicable. 

The  object  of  this  article  is  to  point  out,  by  means  of  a  few  salient 
facts,  that  men  of  the  Wanamaker  stripe,  and  I  include  such  implings 
as  Roosevelt  in  the  Wanamaker  gang — are  utterly  unfit  for  any  pub- 
lic trusts,  not  to  say  unutterably  incapable  of  statesmanship,  and  that 
if  we  must  be  bossed  by  gentlemen  like  Quay  or  plebeian  millionaires 
like  Wanamaker,  in  God's  name  let  us  choose  the  Quays  until  we 
can  do  better.  Finally,  that  we  cannot  do  better  until  the  average 
character  of  the  nation  is  swayed  by  more  genuine  morality  and  more 
pure  religion  in  the  sense  that  recognizes  and  respects  the  rights  and 
consciences  of  their  fellow  men. 

William  Henry  Thobne. 


I!fA   COOLBRITB'S  POEMS.  83 


INA  COOLBRITH'S   POEMS. 


SONGS  FROM  THE  GOLDEN  GATE. 


A  NEW  edition  of  Miss  Coolbrith's  poems  has  been  recently  pub- 
lished by  Houghton,  Mifflin  &  Co.,  Boston.  The  volume  is  dedicated 
to  Edmund  Clarence  Stedman  and  contains  four  illustrations  by 
William  Keith,  the  California  artist. 

The  first  edition  of  Miss  Coolbrith's  poems  was  published  by  sub- 
scription in  San  Francisco  about  fifteen  years  ago.  The  present 
collection  includes  the  original  edition  entire,  with  thirty-six  addi- 
tional pieces. 

For  many  weary  years  the  English-speaking  portion  of  the  globe 
has  been  flooded  with  verse  in  newspapers,  magazines,  and  books. 

Of  all  the  diseases  that  attack  humanity  the  mania  for  writing 
poetry  is  the  most  insidious,  most  universal,  and  most  incurable.  It 
yields  to  no  treatment.    Its  victims  comprise  both  sexes. 

It  is  independent  of  all  conditions  that  are  known  to  modify  other 
maladies.  Some  organisms  can  successfully  resist  even  the  approach 
of  the  most  deadly  epidemic,  but  the  individual  who  at  some  period 
of  his  pilgrimage  has  not  cherished  the  delusion  that  he  could  write 
poetry  is,  if  not  the  noblest,  at  least  the  rarest  work  of  God. 

A  capable  critic  may  be  as  rare  an  apparition  as  a  genuine  poet, 
yet  there  are  some  who  can  discern  poetry  from  pottery,  though  they 
may  lack  the  faculty  to  write  a  single  stanza  of  true  poetry. 

In  "  Songs  from  the  Golden  Gate  "  we  clearly  recognize  a  genuine 
poet,  nay,  we  discover  in  this  modest  little  volume  more  true  poetry 
than  can  be  found  in  the  works  of  any  American  poet,  living  or  dead. 

The  heart  from  which  these  songs  have  come  must  have  lain  very 
close  to  the  Great  Heart  of  the  Universe.  The  touch  is  so  light,  the 
music  so  sad,  so  soft,  and  so  sweet,  that  its  origin  is  unmistakable. 
!N"ature  once  more  speaks  here  at  first-hand,  and  her  speech  is  none 
the  less  persuasive  that  it  flows  from  a  woman's  lips. 

No  woman-poet,  indeed,  has  succeeded  in  putting  so  much  fem- 
inine softness  and  delicacy  into  her  work  as  Miss  Coolbrith. 

This  characteristic  constitutes  no  small  portion  of  her  charm  and 
her  power. 


84  THE  GLOBE, 

Like  every  book  worth  reading,  "  Songs  from  the  Golden  Gate '' 
cannot  be  accurately  estimated  from  one  or  two  selections.  Every- 
thing in  the  book,  from  the  graceful  and  charming  address  to  the 
world-poets  in  the  beginning  to  the  last  word  directed  to  the  author's 
dead  mother,  is  worthy  of  study  and  perusal. 

We  quote  these  few  lines: 

"beside  the  dead." 

It  must  be  sweet,  O  Thou  my^  dead,  to  lie 
With  hands  that  folded  are  from  every  task; 
Sealed  with  the  seal  of  the  Great  Mystery, 
The  lips  that  nothing  answer,  nothing  ask, 
The  life-long  struggle  ended,  ended  quite. 
The  weariness  of  patience  and  of  pain. 
And  the  eyes  closed  to  open  not  again 
On  desolate  dawn  or  dreariness  of  night. 
It  must  be  sweet  to  slumber  and  forget, 
To  have  the  poor  tired  heart  go  still  at  last, 
Done  with  all  yearning,  done  with  all  regret. 
Doubt,  fear,  hope,  sorrow,  all  for  ever  past. 
Past  all  the  hours  or  Slow  of  wing  or  fleet. 
It  must  be  sweet,  it  must  be  very  sweet. 

In  the  whole  range  of  English  poetry,  there  is  little  to  equal  and 
nothing  to  surpass  this  exquisite  sonnet,  for  true  poetic  insight,  for 
artistic  finish  and  polish  of  style.  So  long  as  hearts  are  moved  by 
English  speech,  and  brains  think  in  that  tongue,  "  Songs  from  the 
Golden  Gate  "  will  keep  their  power  over  those  in  each  generation 
who  have  either  hearts  or  brains. 

The  Califomian,  like  the  Latin  lyrist,  may  feel  assured  that  the 

best  part  of  her  will  never  die. 

M.  J.  Whyte. 
Sonoma,  CcU. 


MARRIAGE  VOWS  AND   OTHERS. 


During  the  past  year  quite  a  number  of  the  eastern  secular  papers 
and  several  Catholic  weeklies  gave  prominence  to  various  accounts 
of  a  so-called  Catholic  lady  who  had  chosen  to  live  apart  from  her 
husband  and  to  devote  her  life  to  the  "  high  ideal "  of  looking  after 


MARRIAGE  VOWS  AND  OTHERS.  85 

certain  supposed  cancer  patients  in  one  of  the  undesirable  sections 
of  the  east  side  of  New  York  City. 

As  far  as  I  have  any  reliable  knowledge  of  the  case  this  lady  simply 
deserted  her  husband — perhaps  in  pique,  inspired  by  some  transcen- 
dental ideal  of  moral  heroism — but  that  is  none  of  my  business,  and 
is  not  pertinent  to  the  lesson  I  have  to  teach  in  this  case.  That  she 
deserted  her  husband — took  sudden  leave  without  his  consent,  and  by 
so  doing  gave  him  infinite  pain,  chagrin,  and  misery,  I  have  the  best 
of  reasons  for  knowing,  and  that  she  visited  Canada  either  with  a 
view  of  becoming  a  religious  or  of  training  with  nuns  for  her  high 
vocation  of  nursing  cancer  patients,  is  also  well  known.  That  she  did 
not  and  could  not  become  a  nun  under  the  circumstances,  every- 
body that  knows  anything  of  the  seriousness  that  the  Church  at- 
taches to  marriage  vows  perfectly  understands.  That  she  did  come 
to  New  York,  fell  sick  in  her  work,  and  was  paraded  in  New  York 
papers  as  something  of  a  heroine,  is  also  beyond  question. 

Had  I  been  editor  of  a  daily  paper  in  New  York  at  the  time,  I 
would  have  presented  her  case  as  in  no  way  heroic,  but  as  insuffer- 
ably and  unpardonably  wilful  and  sinful,  and  I  did  not  take  up  the 
case  in  the  December,  1896,  Globe  Review  simply  because  I  did  not 
wish  to  lacerate  the  feelings  of  the  outraged  husband.  But  it  seems 
to  me  that  the  matter  is  so  pregnant  with  the  conceit  of  so-called 
moral  ideals  on  the  one  side  and  the  wisdom  of  the  Church  on  the 
other,  that  without  mentioning  any  names  some  pertinent  truths 
can  be  pointed  from  it  that  this  age  needs  to  know  and  to  emphasize. 

In  the  first  place,  had  this  lady  or  her  New  England  ancestors  of 
supposed  high  moral  and  other  culture  ever  truly  learned  the  simplest 
principles  of  true  morality,  she  and  they  would  have  known  that  to 
desert  one  sacred  duty  in  order  to  take  up  another  supposed  duty,  no 
matter  how  attractive  its  self-sacrificing  and  heroic  qualities  might 
appear,  was  and  forever  must  remain  rank  moral  cowardice  and  not 
heroism  at  all. 

In  the  next  place,  had  this  lady  ever  been  properly  taught  any 
Catholic  truth  as  to  the  sacredness  of  marriage,  its  vows,  and  its 
duties,  she  would  have  known  that  the  Church  could  not,  without 
stultifying  its  past  history,  possibly  accept  the  whims  of  a  deserting 
wife  as  having  any  inherent  moral  value,  for  the  married  woman 
ceases  to  be  a  respectable  moral  being  the  moment  she  deserts  her 
lawful  husband  or  fails  to  fulfil  her  primal  and  sacred  obligations 
to  him. 


86  THE  GLOBE. 

It  w  well  known  to  Catholic  morals  that  the  same  law  applies  to 
a  husband.  A  married  man  cannot,  for  any  supposed  high  ideal, 
desert  his  wife  and  become  a  moral  teacher  in  the  Church,  or  a  priest 
at  its  altars.  Indeed,  a  married  man,  though  deserted  by  his  w^if  e  and 
through  her  wickedness  and  sinfulness  separated  from  her  by  our 
blasphemous  laws  of  divorce,  cannot  become  a  Catholic  priest  while 
the  deserting  wife  lives,  simply  because  the  Church  holds  that  the 
marriage  vows  take  precedence  of  all  other  vows — in  truth,  render 
any  and  all  other  vows  of  an  ecclesiastical  character  impossible. 
The  only  exception  to  this  is  where,  by  mutual  consent — for  a  time, 
or  for  all  time — both  the  husband  and  the  wife  take  vows  of 
celibacy  and  devote  their  separate  lives  to  a  purely  religious  voca- 
tion. And  experience  teaches  that  w^hen  vows  of  this  sort  have  been 
made,  by  mutual  consent,  they  have  usually  proven  a  failure,  and 
I  think  that  the  deep  and  underlying  reason  of  such  failure  is  in  the 
fact  that  marriage  is  the  sacredest  of  all  human  relationships,  and 
that  God  himself  will  not  allow  it  to  be  tampered  with  even  for 
purposes  of  supposed  mutual  action  toward  other  and  supposed 
higher  ends.    There  are  no  higher  ends. 

At  all  events,  that  the  position  of  the  Church  is  eminently  wise 
in  treating  either  individual  to  the  marriage  relationship  as  a  part  of 
the  other  and  in  no  sense  capable  of  independent  moral  action  of  the 
kind  hinted  at,  is  alike  clear  from  Scripture  and  from  common  sense. 

The  husband  and  the  wife,  according  to  Scripture,  are  no  longer 
twain  or  two  but  one — one  flesh  and  one  united  physical  and  moral 
life.  I  am  perfectly  aware  that  the  blasphemous,  so-called  civiliza- 
tion of  our  day  can  only  laugh  at  this  and  go  to  the  immaculate 
temperance  state  of  South  Dakota  and  get  its  divorces  by  the  cart 
load,  so  much  a  head;  and  that  I  despise  this  so-called  civilization, 
from  toe  to  crown,  is  no  secret  to  the  readers  of  the  Globe  Review. 
In  truth,  I  founded  tliis  review  to  scorn  and  deride  it. 

But,  let  us  keep  to  our  theme.  The  language  of  Scripture  is  ex- 
plicit as  to  the  vital  unity  of  the  married  pair,  and  the  primal  ob- 
ligation of  marriage  vows.  It  goes  without  saying  that  the  Church 
is  in  harmony  with  Scripture  on  this  point,  as  it  is  in  every  point 
whereon  it  has  declared  its  dogma  and  morality.  What  I  wish  to  em- 
phasize and  to  make  clear  is  that  both  Scripture  and  the  Church  are 
in  exact  accord  with  the  common  sense  of  mankind  also,  if  you  can 
only  open  your  eyes  to  see  this  fact. 


,     MARRIAGE  VOWS  AND  OTHERS.  87 

True  in  one  thing,  true  in  all — 
False  in  one  thing,  false  in  all 

is  the  verdict  of  universal  human  experience.  And  if  the  wretched 
two-faced  envious  hypocrites  among  Catholic  editors,  clerical  and 
other,  who  wilfully  or  unconsciously  are  constantly  misrepresenting 
me  in  their  weak  and  sophistic  editorials  could  only  understand  that 
I  am  speaking  for  truth  alone,  while  they  are  sold  to  slavery,  envy, 
and  sycophant  falsehood,  they  would  readily  understand  why  they 
cannot  agree  with  me.  God  forgive  them  and  help  us  to  understand 
one  another. 

It  is  not  in  their  nature  to  accept  the  truth.  The  truth  would 
damn  their  souls,  and  they  hate  me  because  I  dare  to  speak  the 
truth.  The  Church  is  wise  and  pure  and  divine;  I  accept  that  as 
fully  as  any  prelate,  alive  or  dead,  but  God  pity  the  wretched  Judases 
that  are  padding  her  with  insufferable  lies. 

What  is  the  universal,  underlying  truth  of  reason  and  t?ie  human 
soul  in  the  present  case?  Simply  this — that  the  man  or  the  woman 
who  will  break  his  or  her  marriage  vows,  because,  perhaps,  they  may 
have  become  irksome,  or  wearing,  or  by  reason  of  some  sickly  theoriz- 
ing— would  break  any  other  vows  that  such  cowardly  soul  might 
make  to  God  or  man  or  angels,  and  for  precisely  the  same  reasons; 
and  to  take  a  deserting  wife  and  make  a  nun  of  her,  or  to  make  a 
heroine  of  her  in  any  sense,  is  simply  to  exalt  lying,  infidelity  and 
cowardice,  and  to  place  these  infernal  vices  on  the  throne  of  truth- 
fulness, fidelity,  and  heroic  loyalty  to  whatever  vows  or  duties  God 
and  your  own  choice  have  laid  upon  you.  The  Church  is  not  such  an 
ingrate — so  Godless,  or  such  a  fool. 

I  do  not  know  the  lady  in  question,  personally.  Long  years  ago, 
and  in  the  full  front  of  the  controversy  regarding  her  father's  genius, 
I  was  among  his  stanchest  advocates  and  God  forbid  that  any  hireling 
scribbler,  Catholic  or  other,  should  charge  me  in  this  case  with  favor- 
ing the  man  more  than  the  woman.  I  forestall  such  charge  by  saying 
that  it  is  a  shameless  falsehood. 

The  case  has  simply  forced  upon  me  the  obligation  of  touching 
again  upon  the  subject  of  marriage  and  divorce,  which  I  wrote  upon 
with  my  life  blood  in  number  two  of  the  Globe — now  seven  years 
ago — and  I  dare  all  the  atheists  on  earth  to  refute  the  position  there 
maintained. 

I  say  that  our  modern  culture,  our  modem  wealth,  our  modern 


88  THE  GLOBE, 

society,  and  our  modem  Protestantism,  including  all  its  "  most  ad- 
vanced teachers  " — represent  a  cult  of  absolute  moral  idiots  on  this 
and  twenty  other  themes  that  newspaper  editors — college  and  uni- 
versity bred  stults  and  asses  are  presuming  to  write  about,  and  until 
we  all  learn,  men  and  women — Catholic  and  Protestant — that  duty 
is  duty  as  God  is  God,  that  truth  is  truth  as  God  is  truth,  and  that 
to  shirk  either  is  to  go  to  hell,  we  had  better  shut  up  our  churches 
than  our  saloons,  and  cease  to  talk  of  honor  or  character,  or  the 
higher  education,  or  ethics,  and  know  that  to  desert  truth  or  duty 
is  to  be  a  dastard  and  not  a  saint,  or  a  hero  or  a  heroine  in  the  eyes 
of  God  or  any  worthy  man. 

The  subject  is  almost  too  sacred  to  fling  into  its  face  such  apt  say- 
ings as  that  of  Goethe,  quoted  so  often  by  Carlyle — "  Do  the  duty 
that  lies  nearest  thee,  and  every  other  duty  whatsoever  will  seem 
plain."  It  is  simply  this,  that  a  deserter  is  a  deserter  and  deserves  to 
be  shot  on  sight  or  made  to  wear  the  "  scarlet  letter  "  of  eternal 
shame. 

And  if  Catholic  editors,  or  other  editors,  and  Protestant  parsons 
and  law  givers,  are  so  lost  to  the  eternal  principles  of  moral  obliga- 
tion, as  involved  in  the  case  in  question,  that  they  choose  to  glide  over 
it  and  call  white  black  and  black  white,  as  in  so  many  other  cases, 
I  must  all  the  more  emphasize  the  old  eternal  fact  that  the  woman 
who  deserts  her  husband,  even  in  order  to  pursue  some  other  sup- 
posed higher  ideal,  is  worthy  only  of  the  eternal  execration  of  man- 
kind. 

It  is  natural  for  pettifoggers  and  newspaper  reporters  to  cherish 
such  desertions  and  make  all  the  news  and  money  they  can  out  of 
such  cases.  They  live  on  carrion — and  where  the  immoral  carcass  is, 
there  will  such  immoral  vultures  congregate  and  feed.  The  respect- 
able corruptions  of  society  are  their  meat  and  drink,  and  ninety-nine 
out  of  every  one  hundred  Protestant  parsons — being  without  any 
moral  stamina  or  backbone  on  their  own  account — will  act  from  their 
so-called  sympathies — squeeze  the  deserting  woman's  hand — kiss  her 
pretty  daughters,  if  she  has  any,  and  aid  and  abet  hor  in  her  dis- 
loyalty to  her  husband.  Being  rebels  themselves  against  the  very 
functions  of  moral  authority,  they  naturally  aid  rebellion,  especially 
where  a  woman  who  poses  as  an  injured  woman — or  one  "  inspired 
by  some  lofty  idea  " — is  concerned.    A  pox  upon  such  eternal  fools. 

It  is  doubtless  true  that  loyal  husbands  and  wives  have  troublous 


MARRIAGE  VOWS  AND  OTHERS.  89 

hours  now  and  then.  Incompatibilities  of  temperament  and  tastes 
will,  especially  when  so  tied  together,  react  and  strike  fire,  but  usually 
and  only  when  the  self-assertive  selfishness  of  either  party  becomes 
the  ruling  motive  of  life  for  a  longer  or  shorter  term.  But  in  these 
very  admissions  we  are  conditioning  true  loyalty  and  admitting  the 
hell-bringing  element  of  personal  selfishness,  which  never  ought  to 
show  its  vile  head  in  any  wedded  life. 

And  do  not  prostitutes  and  paramours  and  flippant,  but  wiseacre 
divorces  also  have  troublous  times?  My  observation,  carefully  applied 
these  last  forty  years,  teaches  me  that  a  rush  from  the  marriage  to  the 
divorce  court  is  a  rush  from  the  frying-pan  into  the  fire;  and  any 
woman  that  will  desert  her  husband  for  slight  or  grave  causes  has  al- 
ready divorced  herself  in  the  eyes  of  all  the  laws  of  mankind.  She  is 
in  fact,  by  this  very  act,  now  quite  ready  for  any  stratagems  or  spoils. 
She  cannot  help  herself.  The  eternal  laws  of  this  moral  universe  are 
yea  and  amen  on  this  theme,  and  all  the  termagant,  gad-about,  social 
reform  screamers  on  God's  earth,  cannot  alter  these  laws.  They  can 
become  free,  precisely  as  all  devils  are  free,  and  serve  the  devil  in 
their  termagant  freedom.  I  do  not  presume  to  understand  what  in- 
compatibilities there  might  have  been  in  the  case  hinted  at.  I  do 
not  assert  that  there  were  any.  It  is  not  my  business  to  pry  into  such 
matters.  It  is  the  business  of  no  one  but  the  parties  themselves  and 
the  priests  who  might  have  been  their  confessors.  I  despise  alike  the 
nosing  repori:er  who  gloats  over  details  of  this  sort — and  the  still 
more  contemptible  self-imposed  moral  censors  of  the  private  affairs 
of  any  man  or  woman,  Protestant  or  Catholic.  I  know  such  pious 
vipers  and  I  hate  them  worse  than  hell.  But  when  public  action  is 
taken,  and  public  notice  made  of  such  action,  it  is  the  province  of  all 
true  teachers  to  note  such  public  action,  as  far  as  it  can  be  noted 
without  entering  into  private  details,  and  the  case  in  question  is  an 
illustration  of  this  kind.  It  is  of  no  consequence  to  me  what  the 
private  relations  of  these  pari;ies  were.  My  position  is  that  the  act  of 
desertion  was  an  open  social  crime,  and  that  for  any  woman  who  has 
committed  such  a  crime  to  pose  as  a  heroine,  or  a  saint,  or  a  respect- 
able moral  agent,  or  anything  but  a  common  outlaw,  is  to  outrage 
and  rot  all  the  principles  of  social  morality;  and  the  more  prominent 
and  gifted  the  person,  and  the  more  pretentious  her  or  his  claims  in 
the  case,  the  more  despicable  his  or  her  type  of  misdirected  con- 
science. 


90  THE  OLOBE. 

I  can  readily  understand  that  the  married  life  of  a  literan'  man 
and  a  literary  woman  must  in  the  nature  of  things  be  a  very  thin  ice 
walking  sort  of  an  experiment;  especially  in  this  age,  when  every 
woman  who  has  a  smattering  of  schooling  thinks  herself  the  superior 
of  all  men  on  earth.  Besides,  the  literary  temperament  is  apt  to  be 
peppery  and  exacting.  The  heats  of  working  periods  and  the  chills 
and  wearinesses  of  periods  of  rest,  both  need  especial  ministry  and 
care.  Here  is  where  Jane  Carlyle  damned  her  gifted  husband.  In 
the  case  of  George  Lewes  and  George  Elliot — in  the  first  place,  they 
were  never  married,  and  their  social  blunder  and  its  consequent  isola- 
tion alike  made  them  more  considerate  of  one  another.  In  truth, 
Lewes  became  the  woman  in  the  case  and  did  all  the  patient  ministry 
— for  pay — while  George  Elliot,  ruined  in  her  moral  sense,  did  the 
most  attractive  and  yet  the  most  immoral  work  of  the  respectable 
literature  of  the  Victorian  era — so-called. 

It  is  an  old  story  that  literary  men  are  hard  to  live  with,  and  yet 
universal  experience  shows  that  they  are,  of.  all  men,  the  most  ap- 
preciative of  refined  and  gentle  ministries;  hence,  as  by  law  of  nature, 
the  most  indignant  toward  all  low  forms  of  dirt  and  disloyalty  on 
the  part  of  their  wives.  I  am  not  even  hinting  that  there  was  any 
serious  incompatibility  in  the  case  that  suggested  this  article.  I  am 
simply  jotting  down  reflections  that  have  grown  out  of  it;  and  if 
necessary,  or  worth  while,  I  could  tip  every  word  with  personal  star- 
fire  on  the  one  side,  and  the  sickly  flames  and  fumes  of  hell  on  the 
other,  and  give  you  names  and  dates  and  laws  and  divorces  and  pos- 
ing women  and  lascivious  men  to  justify  the  seriousness  with  which 
I  have  handled  the  matter.  No  words  can  express  my  indignation  for 
the  deserters,  the  wilful  divorces,  or  for  the  damned  courts  of  law 
that  pander  to  this  eternal  crime. 

The  trouble  is  that  society  itself  is  corrupt  to  the  core,  that  news- 
paper and  other  moralists  who  write  on  this  theme  and  apologize  for 
corrupt  society,  are  themselves  blind  leaders  of  the  blind,  and  already 
sold  to  the  father  of  lies  before  they  begin  their  moralizing. 

In  truth,  the  further  trouble  is  that  large  numbers  of  men  and 
women  now  engaged  in  the  work  of  teaching  social  and  other  moral- 
ity in  this  age  are  voluntary  and  wilful  divorces,  deserters  of  every 
social  integrity,  and  it  seems  to  be  the  pet  business  of  faithless  women 
to  teach  faithfulness  and  heroism  to  the  rising  generation  of  men. 
God  pity  their  hardened  and  insurgent  souls. 


MARRIAGE  VOWS  AND  OTHERS.  91 

There  is  one  thing  to  be  grateful  for  in  all  this,  and  that  is,  that 
these  female  animals  are  seldom  mothers.  In  fact,  this  may  explain 
alike  their  errors  of  head  and  their  blindness  of  soul,  though  many 
so-called  respectable  mothers  are  the  vilest  leaders  in  this  crusade 
against  all  moral  law. 

Long  years  before  I  was  received  into  the  Catholic  Church — in 
fact,  through  all  my  mature  life — I  have  held  the  most  orthodox  view 
of  the  Church  regarding  the  sacredness  and  indissolubleness  of  mar- 
riage and  the  unutterably  binding  character  of  marriage  vows.  This 
is  not  a  matter  of  assertion.  My  writings  and  my  life  prove  the  asser- 
tion. 

Many  years  ago,  during  a  period  of  doubt,  I  doubted  this,  as  others 
doubt  it  to-day,  and  was  inclined  to  admit  the  widest  claims  of  in- 
dividual liberty  in  this  matter;  but,  strange  to  say,  my  careful  read- 
ing and  repeated  study  of  the  wonderfully  able  essay  of  Milton  in  his 
special  pleading  for  divorce — simply  to  justify  his  own  conduct — 
reconvinced  me  of  the  eternal  validity  of  the  very  opposite  of  his 
claims,  and  desertion  is  just  as  bad  as  divorce,  or  worse.  It  is  taking 
all  law — God*s  law  and  man's  law — in  your  own  hands,  and  playing 
master  or  mistress  of  the  universe  in  your  own  behalf;  and,  of  course, 
that  is  the  soul  and  legitimate  outcome  of  all  Protestantism.  But 
the  Catholic  Church  is  absolutely  right  on  tliis  point,  as  on  every 
other  wherein  she  has  declared  her  final  view.  In  fact,  there  is  no 
vow  of  the  priesthood,  monkhood,  or  sisterhoods  of  the  Church  so 
sacred,  so  noble,  so  God-founded  and  eternally  binding  as  the  vows 
of  marriage,  especially  as  sanctioned  and  sanctified  by  the  Church. 

In  all  the  special  religious  vows  indicated  they  are  made  by  the 
Church,  to  the  Church,  and  for  the  Church.  In  certain  spheres  of 
labor  they  are  qualified,  and  in  others  made  from  year  to  year;  tlie 
Paulists,  for  instance,  do  not  take  the  vow  of  poverty;  and  the  same 
power  that  created  these  vows,  and  for  whose  glory  they  are  made, 
and  to  whom  they  are  made,  can  abrogate  them,  and  relieve  the  re- 
ligious person  therefrom. 

But  marriage  was  constituted  direct  by  God  almighty,  before  the 
Church  existed;  its  vows  are  sacred  and  life-long,  independent  of 
the  Church,  and  the  Church  rightly  judges  that  it  has  no  power  to 
revoke  the  laws  of  God.  Jesus  was  never  more  sublime  than  when 
he  said.  By  reason  of  the  hardness  of  your  hearts  Moses  granted  you 
divorce,  but  from  the  beginning  it  was  not  so. 


92  THE  GLOBE. 

Another  primal  cause  of  our  modem  laxity  regarding  marriage 
vows  will  be  found  in  our  stupid  American  "  Declaration  of  In- 
dependence," and  the  universal  notion  of  human  rights,  so-called — 
that  is  of  individual  human  rights— that  is  my  rights,  not  my  neigh- 
bor's rights,  my  duties  to  myself,  to  him,  and  to  all  men  and  women, 
and  to  God  himself,  in  a  moral  universe  such  as  we  inhabit. 

This  atheistic  error  in  TomPaine's  and  Tom  Jefferson's  philosophy 
has  developed  a  final  state  of  society  wherein  each  individual  of  the 
most  ignorant,  vulgar,  and  criminal  classes  out  of  hell  or  the  pen- 
itentiary, feels  that  he  or  she  has  the  same  rights  in  our  railroad 
cars,  on  our  streets,  in  our  restaurants  and  hotels — not  to  speak  of 
our  politics  and  churches,  which  are  often  run  by  libertines  and 
thieves — ^that  honest  people,  refined  people,  modest  people,  scholars, 
men  and  women  of  honor,  ladies  and  gentlemen,  have;  hence  it  hap- 
pens that  instead  of  treating  the  ignorant  and  the  vile — rich  or  poor 
— with  Christian  pity,  one  is  obliged  in  simple  self-defence  to  treat 
them  with  unutterable  contempt;  and  I  hold  that  the  most  dis- 
astrous and  dastardly  consequences  of  this  false  philosophy  are  now 
ripening  to  all  the  flora  of  hell  in  the  faces  and  manners  and  morals 
of  our  modern  women. 

"  But  there  are  exceptions,  Mr.  Thorne."  Certainly,  dear  lady, 
whoever  you  may  be — exceptions  so  beautiful,  chaste,  pure,  and 
womanly  that  without  them  it  were  a  curse  to  breed  any  more 
children  simply  to  witness  the  certain  and  all  sweeping  damnations 
of  hell. 

A  pox  upon  the  notions  of  that  woman  who,  once  honored  by  the 
name  of  wife,  and  the  name  of  any  worthy  man,  dreams  that  she 
has  a  mission  to  fulfil  higher  than  that  of  loyal  and  loving  wifehood 
and  motherhood. 

Again  our  pestiferous  notions  of  our  rights,  instead  of  convictions 
as  to  our  duties,  have  made  us  look  upon  marriage  as  a  play-ground 
or  a  pleasure-garden;  and  if  we  are  not  entirely  happy  in  it  at  once, 
we  rush  to  the  conclusion  that  it  is  better  to  rush  out  of  it.  Rushing 
where?  as  I  have  hinted — but  leaving  out  the  appeal  to  our  own 
selfishness  and  betterment. 

In  God's  name,  what  decree  of  heaven  was  there,  or  is  there,  which 
guarantees  that  you  should  be  happy!  Is  the  school  boy  or  girl  al- 
ways happy  at  his  or  her  tasks  in  school?  Is  the  prostitute  always 
happy?    Let  the  kindly  skies  of  forgetfulness  hang  their  softest  veil 


MODERN  VELOCITIES.  93 

of  mercy  over  her  woes.  Is  the  debauche  always  happy?  Let  the 
fires  of  hell  that  bum  their  blacker  and  redder  shadows  into  his  face 
and  eyes  answer  the  question.  From  every  selfish  standpoint  on 
earth  it  is  better  to  be  true  than  false. 

Are  we  here  for  happiness  at  any  cost  or  for  virtue  and  angelic 
glory — if  need  be,  at  the  cost  of  happiness?  Give  up  happiness,  if 
need  be,  and  get  blessedness.  Plant  thy  feet  amid  the  stars  of  loy- 
alty and  abide  the  laws  of  heaven. 

Nevertheless,  it  is  as  clear  as  noonday  that  virtue  is  its  own  reward, 
here  and  throughout  eternal  ages.  God  would  be  false  to  His  own 
highest  ideal  laws  were  the  case  otherwise.  Jesus  may  weep  and  cry 
out  in  agony  to-day,  as  seemingly  forgotten  of  his  friends  and  for- 
saken of  God — ^but  to-morrow  the  universal  tides  of  sunlight  and 
glory  will  turn  in  his  favor,  and  the  acclamations  of  living  eternities 
drown  his  cries  in  their  plaudits  of  praise. 

It  shall  be  so  with  you,  dear  woman,  in  the  exact  measure  that 
you  follow  your  own  line  of  duty  in  your  self-chosen  or  God-ap- 
pointed sphere  of  life,  and  His  angels  shall  crown  you  as  they  have 
crowned  every  true  hero  or  heroine  since  time  began. 

Let  me  add,  in  concluding,  that  the  more  difficult  your  task  as 

wife — for  all  life  is  a  piece  of  work,  not  a  play-ground — and  the  more 

beautiful   and   silent  your  endurance,   and   the   more   persistent 

your  pure  truth  and  love  and  chastity,  the  more  certain  your  victory, 

the  more  perfect  your  joy  here  and  hereafter;   but  the  deserter  is 

already  damned. 

William  Hexky  Thorne. 


MODERN  VELOCITIES. 


A  group  of  friends  were  gathered  about  Mrs.  Asquith's  fireside, 
enjcjdng  to  the  full  the  beautiful  blaze,  now  vivid  in  scarlet  and  gold, 
then  dying  into  faint  tints  of  violet,  or,  again,  starting  into  a  dash  of 
blue  flame  above  the  glowing  embers.  Out  of  doors  the  snow  lay 
soft  on  the  black  tree-boughs  and  the  lake  revealed  a  sheet  of  pearl, 
where  the  wind  had  blown  it  bare. 

Heedless  of  all  this,  the  young  editor  of  the  Bubble  was  questioning 
his  hostess  on  the  matter  nearest  his  heart. 

"Pardon  me,  Mrs.  Asquith,  but  where  is  your  daughter  to-day? 


94  THE  GLOBE, 

We  are  lost  without  her.    La  belle  Helene  is  the  life  of  our  ^3^11- 
posiums! " 

Mrs.  Asquith  sighed.  We  shall  have  to  resign  ourselves  and  be 
patient,  Mr.  Eliot.  Fate  is  against  us!  She  has  gone  flying  off  with 
Percy  to  that  toboggan  chute.  It  seems  as  if  we  hardly  saw  her  at  all. 
Last  summer,  it  was  the  new  row-boat,  and  through  the  fall,  her 
bicycle;  now,  the  craze  is  skating!  Winter  and  summer  the  wliirl 
is  on." 

"  Percy  is  a  born  squire  of  dames,  as  you  know,  Mrs.  Asquith,  and 
Helen  will  duly  reappear,''  remarked  Professor  Graham,  from  his 
nook  by  the  fire-side.  "Do  not  worry!  For  she  will  come  in  happy 
as  summer,  with  rosy  cheeks  and  shining  eyes.    Isn't  that  enough?  " 

"No!  not  half  enough.  We  want  her  here.  I  remember  an  old 
song  which  pathetically  cried,  *  What  is  home  without  a  mother? ' 
I  say,  '  What  is  home  without  a  daughter  ? ' " 

Professor  Graham  smiled  at  her  vehemence.  "  It  is  hard  for  us 
elderly  folk  to  look  at  this  thing  with  sympathy,"  he  rejoined.  "  Yet 
the  physical  effects  of  open-air  sports  are,  on  the  whole,  worth  con- 
sidering. A  merry,  healthy  young  woman  is  better  than  a  palo,  ner- 
vous one,  with  sentimental  ringlets,  shivering  by  this  blaze!  If  not 
altogether  overdone,  as  it  often  is  through  thoughtlessness,  the  hy- 
giene of  it  all  is  good." 

"  Granted;  but,  you  see,  there  are  other  considerations,"  said  Miss 
Edith  Dormer,  a  guest  of  Mrs.  Asquith's,  who,  having  finished  the 
note  she  was  hastily  writing,  now  came  to  join  the  fireside  group. 
"  Helen's  music,  for  instance.  She  has  no  time  to  practise;  and  that 
is  such  a  pity  with  her  superior  powers!  " 

"  She  is  caught  in  the  whirl  of  the  times!  "  declared  the  young 
editor.  "  It  sweeps  her  along,  as  it  does  others.  I  doubt  if  effectual 
resistance  is  possible!  See  even  the  clergy  bicycling  over  their 
parishes,  whizzing  off  type-written  sermons,  while  the  sewing-ma- 
chine and  the  '  sweater's '  shop  supersede  Dorcas!  It  is  an  age  of 
dynamic  force.  I  say,  we  cannot  oppose  it — and  the  young  must  live 
in  it;  why  shouldn't  they  adapt  themselves?  " 

"  A  love  of  swift  motion  marks  the  whole  human  race,"  said  the 
Professor,  thoughtfully.  "  Nimrod  was  a  mighty  hunter,  and  the  ex- 
citement of  the  chase  stirred  the  world  in  its  very  infancy.  The 
chariots  of  Nineveh  and  Babylon  are  depicted  for  us,  plainly;  the 
war-horses  of  Egypt  and  its  horsemen,  with  their  swiftness  of 
splendid  achievement,  dazzled  all  the  surrounding  nations." 


MODERN  VELOCITIES.  95 

"  But  the  children  of  Israel  were  forbidden  to  ride  upon  horses," 
said  Mrs.  Asquith,  quickly.  "  They  were  to  trust  in  the  slower,  silent 
powers,  invisible  and  unhasting,  because  Divine.  To-day  we  also 
have  to  choose  between  the  star-light  of  God  and  our  own  electric 
arcs." 

"  And  the  choice  is  made,"  cried  Mr.  Eliot.  "  We  will  ride  upon 
horses!  No  splendid  achievement  possible  to  this  nation  shall  be 
foregone!  Wealth  we  will  gain,  luxury  we  will  enjoy;  power,  almost 
imperial,  of  its  own  kind,  we  will  wield.  And  the  Lord  has  not  yet 
pronounced  against  us." 

"  Our  idea  seems  to  be  this,"  said  Miss  Dormer.  "  That  these 
things,  in  themselves,  are  His  gifts;  and,  that,  by  a  wise  use  of  them, 
wiser  than  the  elder  nations  made — we  shall  avoid  provo"king  Him  to 
wrath.  Wealth  we  lavish  on  charities  and  churches — perhaps  as 
much  from  some  vague  idea  of  propitiating  this  all-giving  Father 
as  from  any  real  love  of  Him — His  ways  are  not  our  ways,  that  is 
certain,  nor  His  thoughts,  our  thoughts;  luxury  we  counterbalance 
by  charity;  and  power  we  claim  to  wield,  not  selfishly,  but  for  the 
common  good.  We  are  trying  to  ward  off  His  wrath  in  these  ways. 
Then  the  Christianity  of  the  nation,  however  imperfect,  however  in 
abeyance,  counts  for  something.  For  the  sake  of  a  few  righteous 
men,  names  unknown,  the  Lord  would  have  spared  Sodom;  for  the 
sake  of  the  innocent  He  did  spare  Mneveh.  A  silent  force  of  the 
spiritual  sort,  how  potent  we  dare  not  say  and  cannot  dream,  is 
among  us  perpetually." 

"  I  call  it  a  noisy  force,  Edith  dear!  From  the  drums  and  tam- 
bourines of  the  Salvation  Army  to  the  Christian  Endeavor  Conven- 
tions, whirling  across  the  continent  with  their  bands  of  young  people 
— and  including  the  newsboys  crying  Sunday  papers,  the  sensation 
preaching  which  suits  the  masses,  our  money-pushed  missions,  with 
much  noise  in  the  money-getting,  boy  choirs  and  Sunday-schools 
'like  armies  with  banners — '  it  is  the  most  aggressive  piety  ever 
known  on  earth!    As  a  silent  force  Christianity  is  done!  " 

Young  Eliot  laughed  outright.  "  It  is  the  whirl  of  the  wheel, 
Mrs.  Asquith.  The  world  re-acts  on  the  Church  for  good  or  ill;  we 
may  as  well  admit  it.  Eailroads,  telegraphs,  and  ocean  greyhounds 
facilitate  her  missions;  the  nations  in  darkness  will  see  a  great  light 
much  the  sooner  therefor.  So  far  it  is  well.  Material  wealth  facili- 
tates her  work.  Well,  again: — but  as  to  spiritual  results,  I,  for  one, 
say  nothing! " 


96  THE  OLOBE. 

"  I  commend  your  prudence,"  remarked  the  Professor,  smiling. 
*'Tt  is  a  burning  question  and  bad  for  one's  fingers!  But  I  will 
venture  as  far  as  this;  that,  while  earnest  Christian  effort,  made  in 
supreme  humility,  is  beyond  cavil,  as  it  is  rare  and  beyond  price, 
there  is  also  a  religious  zeal  not  according  to  knowledge.  An  over- 
multiplication  of  agencies  in  Christian  work — ^too  much  stir,  which 
becomes  a  vent  for  fussiness  and  importance — too  many  wires  to 
pull  and  doors  open  for  ecclesiastical  intrigue — Protestant  canon- 
making  worse  than  our  civil  legislation — occasional  mis-manage- 
ment of  charitable  or  church  funds,  often  owing,  perhaps,  to  the  com- 
plexity of  modern  methods  in  accounts — charities  and  missions 
overlapping  each  other  and  interfering  mutually — these  are  a  part 
of  our  present  tangle.  It  is  like  the  network  of  overhead  wires  in 
our  cities.  It  will  have  to  be  simplified  and  some  of  it  put  under 
ground.  Then,  perhaps,  the  silent,  invisible  forces  Miss  Dormer  al- 
ludes to  will  softly  grow — like  wood-mosses  creeping  over  stone — 
shining  out  more  beautiful  and  potent." 

"  Possibly  the  whirl  of  the  wheel  may  be  indirectly  beneficial,  like 
a  breeze  or  tempest.  The  air  may  need  some  purifying  power.  In 
great  crises,  it  has  sometimes  been  the  Lord's  way  of  working.  A 
rushing,  mighty  wind  came  upon  the  Apostles,  with  the  gift  of 
tongues." 

"  But,  Mr.  Eliot,  we  are  making  an  every-day  agency  of  what  the 
Lord  only  ordained  for  great  occasions.  An  emergency  hospital  for 
immediate,  hasty  treatment  of  sin-sick  souls,  or  those  hurt  in  the 
world's  outer  tumult,  is  not  exactly  what  the  Church  was  meant  to 
be.  Serenity,  depth,  perpetuity — and  calm  from  out  the  eternities 
— should  mark  her  ministries." 

"  True,  Miss  Dormer;  yet  not  till  after  the  whirlwind  comes  the 
still,  small  voice." 

"  Yes,"  chimed  in  Mrs.  Asquith.  "  That  is  my  hope;  that  re- 
action will — nay,  must — set  in.  The  Lord,  himself,  will  say, 
"Peacel  be  still! " 

The  young  editor  broke  the  silence  which  ensued  by  producing  a 
clipping  from  one  of  his  exchanges.  "  I  found  a  piece  of  verse-work, 
the  other  day,  showing,  in  a  most  amusing  way,  how  even  Nature's 
calm  has  been  invaded  by  our  whirligigs.  May  I  not  read  it,  Mrs. 
Asquith?   It  runs  thus,  it  is  the  plaint  of  '  A  Modern  Lake ' : 


MODERN  VELOCITIES,  97 

No  longer  deer  beneath  the  shade 

Of  alders  falter  on  my  brink, 
But  miles  away,  in  pipes  conveyed, 

I  give  to  thirsty  thousands  drink. 

A  tame,  prosaic  lake  am  I, 

With  views  of  modern  culture  fraught; 

And  all  my  hopes  and  passions  lie 
In  planes  of  philosophic  thought. 

Or  if,  at  times,  the  scaly  shard 

Of  bass  or  pickerel  in  me  stirs, 
I  trust  'tis  done  with  due  regard 

To  laws  and  fish  commissioners! 

And  so  on.'' 

"A  depressed  pool  that!  "  laughed  the  Professor.  "  Set  in  the 
swamps  of  modem  pessimism,  whose  rank  growth  claims  to  be  cult- 
ure, whose  miasmatic  prose  kills  everything  like  poetry." 

"  *  Philosophic  thought '  will  not  restore  the  wild  beauty  of  the 
lake  nor  check  the  destruction  of  our  New  Hampshire  forests.  And  it 
is  all  the  more  regi'ettable  because  the  sweetness  and  calm  of  the  wilds 
are  the  most  potent  forces  known  for  quieting  our  nervousness.  Our 
perpetual  national  excitement  in  the  pursuit  of  gold  and  our  frantic 
haste  to  spend  it,  the  whirl  of  business  and  the  whirl  of  social  life, 
alike  resemble  the  dynamo.  Now  if  we  can  "  step  it  down  "  from 
four  hundred  volts  to  two  hundred,  it  becomes  a  safer  force  to  handle. 
We  love  Nature  because  her  voice  is  harmonious.  We  are  weary  of 
jangle  and  go  to  her  in  search  of  pure  tone;  and,  as  of  old,  they  who 
seek,  find." 

"  The  Greeks,  who  were  nearest  her  life,  felt  this  harmony  in- 
stinctively," said  the  Professor,  thinking  slowly.  "  The  Greek  sculp- 
tor, to  express  his  thought,  adopted  her  simplest  forms,  the  wild 
honeysuckle  with  its  dainty  curves  and  the  spiral  of  the  sea-shell, 
thereby  attaining  harmony  ineffable.  It  is  the  most  serene  beauty, 
perfectly  restful,  placid  as  eternity  itself.  The  student  in  touch  with 
Homer,  who  sang  the  veriest  simplicities  of  life,  or  enamored  of 
Plato,  will  not  be  bound  to  every  whirl  of  the  wheel.  He  knows  the 
fate  of  Ixion.  He  will  measure  our  velocities  from  afar,  with  gentle 
accuracy,  and  possess  his  soul  in  patience.  He  who  dwells  in  any  de- 
gree of  nearness  to  the  Divine  cannot  be  shaken  by  the  world's  jar 
or  hurried  by  its  fret.  In  a  true  sense,  he  abides  in  the  shadow  of  the 
Eternal." 

VOL.  VII.— 7. 


98  THE  GLOBE, 

"  It  seems  strange,"  said  Miss  Dormer,  "  but  Christian  people  are 
very  easily  caught  in  the  belts  of  the  world's  machinery.  Hurry  and 
fuss  and  confusion,  the  demands  of  fashion,  the  press  of  business, 
sweep  them  off  their  base;  in  fact,  they  offer  less  resistance  than 
Platonist  or  Stoic.  I  am  amazed,  every  day,  at  the  facility  with 
which  good  people  yield  to  fashion  and  her  poorest '  fads.'  Perhaps 
they  are  too  gentle  to  object,  or  fear  offending  others  and  being  sin- 
gular." 

"  They  dare  not  live  on  their  own  higher  plane,"  cried  Mrs.  As- 
quith,  "  they  are  afraid  of  life — and  still  more,  of  pain  and  death!  " 

"I  saw  an  amusing  squib,  the  other  day,"  laughed  the  young 
editor,  "  on  '  The  Growing  Unpopularity  of  Death; '  a  significant 
straw  showing  the  course  of  the  wind.  '  High  medical  authorities,' 
it  declared,  *  are  of  the  opinion  that  by  the  end  of  another  half 
century  there  will  have  Ixjen  discovered  specifics  for  every  disease. 
There  will  be  no  reasonable  excuse  for  dying.  Then,  communities 
can  regulate  numerically  their  respective  populations.  A  city  like 
Chicago,  whose  laurels  rest  on  census  estimates  which  almost  outrun 
her  resistless  city  limits,  can  work  this  circumstance  for  all  that  is 
in  it.  She  could  enforce  municipal  legislation  prohibiting  death  and 
emigration,  and  in  time  revel  in  a  population  so  dense  that  whole 
families  would  be  crowded  into  one  composite  individual.  In  the 
New  England  States,  where  women  are  in  the  majority,  it  could  be 
mad€  a  felony  for  an  able-bodied  man  to  die! '  And  so  the  nonsense 
runs  on.  But  behind  the  joke,  and  constituting  its  real  point,  lies  the 
fact  that  the  community  does,  more  and  more,  fear  death. 

"  How  often  conversation,  among  sensible  people,  turns  on  medical 
*  fadfi  '  and  hobbies!  The  schemes  of  this  or  that  quack  for  promot- 
ing longevity;  the  hygience  of  this  or  that  practice,  the  advantages 
of  this  or  that  food,  the  best  conditions  for  escaping  this  or  that 
disease,  the  pretended  discoveries  of  this  or  that  scientist — all  these 
interest  men  deeply  and  are  popular  topics.  The  real  trouble  with 
these  people  is  in  the  fact  that  the  wheel  stops;  nay,  the  faster  it  re- 
volves,'the  sooner  the  end.  Business,  money-getting,  political  ad- 
vancement, social  successes,  are  checked  by  what  seems  a  direct  inter- 
position of  the  Divine  hand.  And  where  is  the  heart  itself  when  the 
summons  comes?  With  the  loving  Father,  who  is  calling  the  soul 
up  into  His  own  presence?  Or  is  it  fixed  on  the  whirl  of  the  wheel? 
It  is  the  lightning  transition  from  noise  to  silence,  from  whirl  to 
rest,  that  makes  the  pathetic  potency  of  Death." 


MODERN  VELOCITIES.  99 

"  The  fear  of  Death  is  a  common  heritage;  but,  in  our  age,  its 
kernel  is  a  cowardly,  unchristian  fear  of  the  Hereafter." 

"  True,  Miss  Dormer!  Your  keen  perceptions  are  rarely  at  fault. 
There  is  much  skepticism  abroad  and  much  more  latent.  We  need 
a  Savonarola  or  a  St.  Francis  to  lay  a  mighty  grasp  on  the  whirhng 
wheel,  and  in  the  silence  of  its  slower  revolutions  awaken  new  faith  in 
the  hearts  of  men." 

"  The  example  of  a  Father  Damien  is  the  best  of  saintly  preaching. 
The  whole  Christian  world  has  listened  to  it  and  even  the  Gallios, 
*  who  care  for  none  of  these  things,'  have  touched  their  hats  in  real 
respect." 

"  It  is  the  Divine  Ideal  of  sacrifice,  holding  the  world  in  its  blessed 
clasp,"  said  Mrs.  Asquith,  softly. 

"  But,  my  dear  Mrs.  Asquith,"  ventured  the  young  editor,  "  think 
what  one  of  your  advanced  Episcopal  rectors  says  in  the  ^  Church- 
man ' — ^it  shows  how  the  wheel  has  whirled,  religiously — *  If  Chris- 
tianity a  hundred  years  from  now  is  to  be  the  widespread  and  efficient 
religion  that  I  believe  it  is  destined  to  be,  the  cause  will  be  the  pre- 
dominance at  that  future  day  of  the  ethical  elements  in  Christianity 
and  a  subordination  of  what  are  generally  called  the  sacramental  and 
sacrificial  principles.  These  latter  will  not  be  forgotten,  but  they  will 
become  beautiful  parts  of  an  ethical  ideal.'  " 

"  So  far  the  modern  rector! "  cried  Miss  Dormer,-  "  Now,  hear 
Saint  Paul.  *  For  Christ  sent  me  not  to  baptize,  but  to  preach  the 
Gospel — not  with  wisdom  of  words — '  why?  *lest  the  Cross  of 
Christ  be  made  of  none  effect.'  His  anxiety  is  lest  the  sacrificial 
should  not  be  dominant!  Which  of  these  is  the  voice  of  humility? 
Which,  of  spiritual  power?  To  this  day,  despite  everything — and  on, 
forever — *  the  meek  inherit  the  earth.'  " 

"  I  do  not  understand!  "  murmured  Mrs.  Asquith.  "  Why,  the 
Cross  is  the  sinner's  salvation!  until  sin  is  done,  it  remains  such; 
the  sacramental  becomes  his  means  of  clasping  it,  his  source  of 
strength.  A  hundred  years  hence,  men  will  still  need  sacrifice  and 
sacrament;  the  more  saintly  they  grow,  the  more  they  will  cling 
thereto!  Itis  thus  with  individuals;  why  not  with  the  world?  The 
ethical  being  the  offspring  of  the  other  two  and  nowise  else  perfectly 
produced,  must  remain  subordinate — practically,  I  mean,  and  as  far 
as  man  is  concerned." 

"  The  whirl  of  the  wheel  is  evident  in  the  views  of  many  young 
preachers.    They  are  like  the  stars  the  astronomers  call  *  variables,' " 


100  THE  GLOBE. 

remarked  the  Professor,  smiling.  "  Do  not  be  unhappy,  Mrs.  As- 
quith;  it  is  a  question  of  velocity  and  the  race  is  not  to  the  swift,  in 
case  of  truths  which  are  eternal,  changeless  and  invincible." 

"  The  slower-moving  forces,  being  more  weighty,  get  a  sure  pre- 
dominance in  the  end,"  said  Mr.  Eliot.  "  I  am  sure  the  velocities  of 
press  and  publication  hurt  literary  work;  overflowing  quantity  and 
rapid  production  lower  its  quality.  The  quicker-moving  intellect  is 
far  from  being  the  greater  intellect!  The  type- writer  minimizes 
individuality.  Swift  mechanism  of  any  sort  naturally  does  this,  and 
the  mechanical  in  art  and  letters  kills  the  vitalities  of  both.  Soul- 
force  and  machine-force  will  not  go  hand  in  hand." 

"  True,  Mr.  Eliot!  Look  at  the  publishers'  announcements  at  the 
incessant  production  of  things  not  worth  producing.  The  wheel  is 
wreathed,  like  those  of  the  fanciful  equipages  at  the  Los  Angeles 
flower-shows,  with  Yellow  Asters  and  wild  blooms  of  sensuous  odor. 
In  fact,  it  revolves  too  fast  for  continuous  reading  in  any  line!  So 
we  get  booklets,  bibelots,  picture  papers  to  amuse  a  baby-mmded 
throng,  and  illustrated  magazines,  where  thought  is  an  uncouth  in- 
truder and  verse  simply  ground  out  to  fit  the  illustrations." 

"  Now,  moreover,  the  bright  boys  have  evoked  the  poster-maga- 
zine, which  tries  to  be  brilliant  and  saucy.  It  whirls  along,  dashing 
dust  in  the  sunshine  at  the  old  notions  of  wholesome  law  and  piety, 
in  a  spirit  of  New  Bohemian  bravado.  Poor  lads!  They  think  they 
are  striking  something  original  in  their  Fly-Leaves  and  screeds  of  re- 
bellion, when  irreligion  is,  in  fact,  the  oldest  thing  out,  harking  back 
to  our  ancient  grandfather,  Adam,  himself.  The  newest  sin  com- 
mitted and  the  latest  cartel  sent,  only  voice  the  same  human  wilful- 
ness; and  the  Philistine  of  to-day,  like  his  ancestors,  is  vainly  and 
weakly  fighting  the  hosts — the  shining  hosts — of  the  living  God." 

"  The  restlessness  of  these  souls  is  not  wholly  an  evil  sign,"  said 
Miss  Dormer,  thoughtfully.  "  They  have  no  peace,  no  real  pleasure; 
dust  is  hard  to  breathe  and  the  weary  wheel  tires;  so  the  day  is  com- 
ing when  they  will  return  to  sound  philosophy  and  religion.  The 
soul,  like  the  body,  must  rest  at  some  point;  then,  the  whirl  stops 
and  a  light  shines  from  heaven.  In  the  Lord's  good  time,  for  each, 
all  this  will  come  and  will  not  tarry. 

"  Yes;  la  belle  H^l^ne  will  return,"  reiterated  the  Professor,  "  and 
so  will  the  poster-boys  and  young  preachers.  Folly  cannot  '  down  ' 
wisdom.  The  temporary  cannot  battle  the  eternal.  The  star-like 
Terities  perpetually  shine,  regardless  of  our  ignes  fatui  and  coruscat- 


OLOBE  NOTES.  101 

ing  fire-works.  The  goodness  of  God  endureth  forever,  like  the  blue 
over  head;  no  storm  of  the  lower  atmosphere  stirs  that  serenity. 
Therefore,  I  say.  Philosophy  and  Eeligion  can  afford  to  wait  their  ap- 
pointed triumph. 

The  truth  seems  to  lie  in  this,  that  extremes  are  perilous.  There 
is  a  beautiful  swing  between  motion  and  rest,  controlling  the  uni- 
verse. Behold  the  equilibrium  of  the  earth,  the  poise  of  the  stars, 
their  balanced  forces  of  attraction  and  repulsion,  the  eternal  pen- 
dulum of  the  Divine.  Now  humanity,  at  its  best,  has  this  even 
swing;  this  age  may  be  too  fast,  the  past  may  have  lagged  behind 
time.  In  either  case,  it  is  the  part  of  wisdom  to  correct  aberrations — 
that  we  may  have  in  literature,  in  society,  in  religion  that  soft  per- 
fection which  Goethe  indicates  in  his  profoundly  beautiful  chorus — 

"  Like  to  a  star 
Without  haste,  without  rest, 
Be  each  one  fulfilling- 
His  God-given  hest." 

Miss  Dormer  had  listened,  with  shining  eyes.  "  Let  me  say  a 
word  more,"  she  cried.  ''Holy  prophecy  unfolds  the  same  truth 
with  a  brighter  vision.  Ezekiel  beheld  splendid  living  creatures, 
*  that  ran  and  returned  as  a  flash  of  lightning,'  in  the  wheels  of  God's 
providence.  *  Whither  the  Spirit  was  to  go,  they  went.'  And  this 
is  the  law  of  invisible  restraint  for  us  also,  keeping  us  safe  and  blessed 
amid  these  apparently  uncurbed  circlings  of  nineteenth-century 
velocity." 


Caroline  D.  Swan. 


Gardiner,  Maine. 


GLOBE  NOTES. 


At  the  outset  of  these  Globe  Notes,  I  wish  to  call  especial  atten- 
tion to  what  seems  to  me  a  glaring  and  a  most  unreasonable  in- 
justice frequently  perpetrated  by  so-called  critics,  and  often  by  so- 
called  Catholic  critics,  in  their  notices  of  the  Globe  Eeview. 

As  a  matter  of  fact,  from  the  day  of  its  founding  until  now,  the 
Globe  has  taken  higher  moral,  literary,  and  religious  ground  than 
auy  magazine  published  in  the  United  States.    To  take  such  ground 


102  THE  GLOBE. 

— from  a  purely  critical  standpoint — was  the  object  for  which  I 
founded  the  Globe.  It  was  so  announced  from  the  start.  I  have 
never  yielded  this  point  for  a  moment,  and  I  know  from  long  ex- 
perience that  it  is —  as  has  been  said  of  it — "  far  and  away  the  ablest 
periodical  published  in  America."  The  weak  knees  may  totter  at  this 
and  the  hacks  smile  in  derision. 

As  a  matter  of  fact,  again — from  the  first  number  of  this  magazine 
until  the  last — ninety  per  cent,  of  the  contents  of  each  issue  has 
been  devoted  to  sober  and  highest  class  criticism — not,  as  I  deter- 
mined and  announced  from  the  first — in  the  old-fashioned,  dry-as- 
dust  method  of  criticism,  but  in  a  new  and  live  method — quite  my 
own.  About  ten  per  cent,  of  each  issue  has  been  given  to  a  still  freer 
and  more  incisive,  and  as  occasion  has  demanded,  a  more  personal 
form  of  criticism  of  public  men  and  their  public  utterances  and 
actions.  Still  not  more  than  one  per  cent,  of  this  small  ten  per  cent, 
has  ever  reached  the  point  where  even  the  most  unworthy  and  con- 
temptible hireling  slaves  of  literature  and  politics  could  even  dream, 
in  a  moment  of  their  stung  madness  that  they  had  any  legal  case 
against  the  editor;  and  in  these  cases — as  well  enough  known  to  the 
criticised  parties — Thorne  knew  so  much  more  of  them  than  he  even 
cared  to  tell,  that  they  have  never  publicly  complained. 

Nevertheless,  certain  so-called  Catholic  and  other  editors  always 
criticise  this  Review  as  if  it  were  made  up  of  personal  "  abuse  "  from 
beginning  to  end,  and  do  they  wonder,  therefore,  that  I  speak  of 
them  as  infamous  hirelings  and  contemptible  fools? 

*  «  ♦  *  *  *  « 

In  a  notice  of  the  December,  1896,  issue  of  the  Globe,  the  excel- 
lent editor  of  the  iVew  ^^orld,  Chicago,  of  whom  I  would  fain  speak 
only  in  kindness  by  reason  of  his  many  good  qualities,  spoke  of  this 
magazine  as  if  "  abuse  "  was  its  only  stock  in  trade,  and  in  various 
ways  misrepresented  my  work.  I  may  be  severe  at  times,  but  as  many 
noble  priests  and  others  have  written  me,  time  and  again,  "  the  worst 
of  it  is  it*s  true." 

But  when  Mr.  Dillon  speaks  of  me  as  always  writing  in  a  patroniz- 
ing or  a  condescending  way  of  Irishmen,  he  utters  a  slanderous 
falsehood,  and  does  me  great  wrong;  and  I  advise  him  to  read  the 
back  numbers  of  the  Globe,  or  even  the  last  numb*er,  with  more  sense 
and  carefulness  before  he  allows  himself  to  make  any  such  statement 
again. 

Over  six  hundred  priests  of  Irish  birth  or  descent  are  among  my 


GLOBE  NOTES.  103 

subscribers,  and  many  scores  of  them  are  among  my  warmest  friends, 
and  does  this  new  man  of  the  Windy  City  dream  for  a  moment  that 
these  facts  would  be  thus  if  his  statement  of  the  case  were  anywhere 
near  the  truth. 

Was  my  manner  of  speaking  of  Archbishops  Feehan,  Corrigan, 
and  Ryan  in  the  last  Globe  a  patronizing  manner,  and  would  he 
call  my  manner  of  speaking  of  Archbishop  Ireland  patronizing? 
Hardly. 

I  suppose  that  these  men  are  all  Irish  or  of  Irish  descent;  and  I 
am  glad  to  be  able  to  treat  them  as  in  some  sense  my  equals,  but  if 
Mr.  Dillon  expects  me  to  treat  the  blatherskite  Irish  members  of  the 
English  Parliament,  not  to  speak  of  the  vulgar  crews  of  Irish  Ameri- 
can poHticians,  as  equals  or  as  worthy  even  of  being  patronized  by 
me,  God  pity  his  own  incompetent  vision.  I  consider  the  whole  lot 
only  as  so  much  stubble  ready  to  be  plucked  up  and  burned. 

I  was  much  amused  at  Mr.  Dillon's  public  confession  that  he 
could  not  treat  the  English  with  impartiality,  seeing  that  his  own 
father  or  grandfather  once  had  his  foot  trod  upon  and  crushed  by 
the  British  lion. 

Bless  his  dear  innocent  heart,  when  I  was  a  boy  I  was  indignant 
enough  at  the  British  government  to  tear  its  heart  out  because  of 
some  unjust  legislation  which  incidentally  increased  the  taxes  while 
lessening  the  permanent  value  of  my  own  father's  homestead;  but 
alas,  I  have  learned  on  coming  to  manhood  that  human  govern- 
ments, English,  Irish,  French,  German,  Italian,  Russian,  or  what 
not,  are  usually  run  by  cliques  of  tyrants  and  thieves,  and  I  do  not 
hate  the  English  or  the  whole  human  race  because  its  governments 
are  usually  the  minions  of  hell. 

On  the  contrary,  I  tell  this  man  again,  as  I  have  written  over  and 
over  again  in  this  Review,  I  have  not  known  a  national  or  a  racial 
prejudice  these  last  forty  years. 

When  an  Irishman  writes  like  Swift,  I  almost  adore  him,  though 
I  know  his  make-up  to  have  been  mean  as  the  devil.  When  an  Irish- 
man writes  poetry  like  Tom  Moore,  I  weep  over  him  and  love  him  as 
fervently  as  any  member  of  his  own  race,  though  all  the  while  I 
know  him  to  have  been  a  cringing  snob;  but  when  a  picked-out-of- 
the-gutter  Irishman  like  Bourke  Cockran  becomes  the  voluntary 
slave  of  mere  plutocratic  slave  masters  and  poses  over  lying  plati- 
tudes of  senseless  bombast  called  Irish  oratory,  I  cannot  help  advis- 


104  THE  GLOBE. 

ing  him  to  go  to  the  "  divil  *'  where  he  belongs,  and  if  he  or  his 
friends  do  not  like  such  plain  talk  the  pages  of  the  Globe  are  open 
to  them  to  contradict  or  explain. 

Another  case  of  striking  injustice  toward  the  Globe,  on  the  part 
of  the  editor  of  the  New  Y^orld,  was  when  he  took  up  the  whipping 
I  gave  a  fellow  called  William  Henry  Sheeran — quoted  my  severest 
words  and  called  tliem  "  abuse,"  without  quoting  at  all  the  wretched 
yelpings  of  the  fellow  Sheeran,  which  yelpings  of  his,  without  any 
provocation  on  my  part,  were  the  very  things  that  led  to  my  kicking 
him  as  I  would  any  other  cur  that  ran  up,  unprovoked,  to  attack 
me.  According  to  the  iVew;  l^orld  the  fellow  Sheeran  is  a  priest. 
I  did  not  know  that  at  the  time,  and  the  iVety  V^orWs  word  is  the 
only  evidence  I  have  of  the  fact  to-day.  If  a  priest,  he  was  not  even 
worthy  of  my  "  abuse; "  he  was  and  is  simply  beneath  my  contempt. 
I  have  no  respect,  and  I  do  not  believe  that  God  almighty  has  any  re- 
spect, for  such  priests  as  Sheeran.  If  anybody  is  interested  let  him 
find  what  I  quoted  of  Sheeran^s  words  in  the  September,  1896,  issue 
of  the  Globe  Eeview.    I  never  cover  the  same  ground  a  second  time. 

This  same  sort  of  bumptious,  unjust,  and  casuistic  criticism  has 
appeared  in  other  quarters.  Some  Cleric,  to  the  extent  of  two  or  three 
columns,  went  into  it  recently  in  the  Springfield,  Mass.,  (Cath.) 
Tribune,  speaking  of  me  as  no  doubt  very  "  chummy,"  etc.,  with 
Mr.  Charles  St.  Laurent,  and  as  never  happy  except  when  I  was 
abusing  the  hierarchy — the  despicable  clerical  booby.  I  am  not 
"  chummy"  with  any  man,  and  this  Springfield  clerical  rhetorician 
must  have  read  the  Globe  to  little  purpose  if  at  this  day  he  under- 
stands me  as  little  as  he  seems  to.  In  truth,  these  clerical  editorial 
scribblers  forget  that  they  are  no  longer  swinging  their  priestly 
authority  when  writing,  anonymously  in  long-winded  newspaper  edi- 
torials. Let  them  mind  their  own  business — stick  to  their  own  vo- 
cation, and  I  will  not  bother  them  or  fail  to  treat  them  with  due 
respect,  but  when  the  pygmies  shoot  in  the  dark  behind  doors,  and 
use  falsehood  and  ever}'  sort  of  hypocrite  assumption,  they  will  have 
to  pardon  me  if  I  say,  To  Purgatory  with  such  clerics!  At  all  events 
I  will  not  spare  them.  I  send  the  same  sort  of  compliment  to  a 
writer  in  the  Casket  who  wrote  of  me  as  "  an  insufferable  egotist, 
and  wishing  to  run  the  whole  Catholic  Church."  Not  at  all,  but  I 
would  run  such  clowns  as  these  out  of  its  service,  and  send  them  in 
the  direction  indicated. 


GLOBE  NOTES.  105 

In  truth,  when  I  look  into  my  own  heart,  remember  the  feelings 
of  universal  kindness  with  which  I  entered  the  Church,  and  know 
that  these  same  motives  of  charity  still  control  my  life,  I  marvel  at 
the  dastards  who  under  the  name  of  Catholic  authority  have 
wronged,  cheated,  and  misrepresented  me  and  my  work,  as  many  of 
them  have  done. 

I  desire  to  make  mention  of  one  brotherly  and  beautiful  exception 
to  the  line  of  comment  and  conduct  I  am  here  condemning.  In  a  re- 
cent issue  of  the  Carmelite  Review,  the  editor  seems  to  have  dis- 
covered that  the  editor  of  the  Globe  Review  is  not  wholly  given 
over  to  "  abuse  "  of  his  fellow  men,  and  I  hereby  thank  said  editor 
very  sincerely  for  his  comments  upon  the  first  article  in  the  Decem- 
ber, 1896,  Globe.  If  the  whipper  snappers  of  the  "  Catholic  Press  " 
force  me  to  fight,  I  cannot  decline  battle.  I  come  of  a  race  that  have 
usually  won  in  that  profession — and  though  I  shrink  from  conflict, 
I  have  never  yet  met  the  mortal  man  of  whom  I  was  afraid. 

In  this  connection  I  may  be  pardoned  for  recalling  a  reference 
made  to  the  editor  of  the  Globe  Eeview  last  year  in  an  editorial 
in  the  North  West  Beview.  It  seemed  to  be  kindly  in  spirit,  but  at 
the  same  time  apologetic  toward  myself  on  the  ground  that,  not 
having  had  a  college  training,  perhaps  Mr.  Thorne  might  be  excused 
for  his  self-assertion.    Stuff  and  infernal  nonsense! 

During  the  six  years  from  1858  to  1864,  I  was  in  more  or  less 
constant  rivalry  and  intercourse  in  my  studies  with  at  least  seven 
hundred  students  in  classical  academy,  college,  and  seminary.  Hun- 
dreds of  them  were  better  Greek  and  Latin  scholars  than  I,  and  bet- 
ter mathematicians,  and  I  knew  it  all  the  while  and  honored  them 
accordingly,  but  not  one  in  the  whole  seven  hundred  had  worked  as 
hard  as  I  had  worked  in  the  lines  of  mental  and  moral  philosophy 
or  in  general  literature,  or  could  then  command  the  attention  of  an 
intelligent  audience  with  the  power  that  I  naturally  commanded  it, 
and  out  of  those  more  than  seven  hundred  students  in  these  dif- 
ferent institutions  of  learning,  I  selected  one  man  as  the  only  man 
among  them  all  that  I  considered  in  any  way  a  rival  before  the  in- 
tellectual, English  speaking  world  of  the  coming  fifty  years,  thirty- 
three  of  which  have  already  past.  To-day  I  am  glad  to  say  that  my 
reading  of  character  at  that  time  has  proven  absolutely  true. 

Joseph  Cook,  in  1860-61,  of  the  sophomore  class  of  Yale  College, 
is  the  man  I  refer  to,  and  I  knew  then,  as  clearly  as  I  know  to-day, 
that  this  man  would  spend  himself  in  rhetorical  fume  and  smoke 


106  THE  OLOBE. 

just  about  the  time  that  my  own  deeper  and  more  earnest  work 
would  begin  to  find  recognition. 

In  the  near  future  I  intend  to  write  an  article  on  "  The  Fad  of 
Higher  Education; "  meanwhile  I  wish  all  pedagogues  and  profes- 
sors of  modern  cant — the  D.D's.  and  the  LL.D's.,  to  put  their  titles 
and  their  vanities  in  their  pockets  for  safe-keeping  and  use  what 
little  brains  they  have  to  recall  the  fact,  that  the  higher  college 
education,  so-called,  has  seldom  had  much  influence  on  our  greatest 
men;  that  the  ablest  men  of  the  human  race  for  hundreds  of  years 
have  owed  very  little  to  their  college  or  university  training,  and  for 
reasons  which  I  will  make  plain.  I  have  never  claimed  any  special 
scholarship  for  myself  or  my  work,  and  the  assertions  in  the  Cath- 
olic Tribune,  Springfield,  Mass.,  last  year,  to  the  effect  that  I  was 
fond  of  making  such  claims,  were  a  slanderous  lie.  I  cannot  help  it 
if  other  people  credit  me  with  ability  or  scholarship. 

I  am  fifty-eight  years  of  age,  and  from  the  age  of  five  years,  when 
I  was  first  sent  to  school,  until  now,  with  the  exception  of  the  three 
years  between  the  age  of  fifteen  and  eighteen,  during  which  three 
years  I  was  engaged  in  business,  I  have  given  my  whole  life  to  such 
studies  as  scholars  usually  pursue;  but  I  claim  nothing,  except  that 
I  try  to  defend  those  truths  and  virtues  that  ought  to  win  and  hold 
the  soul  of  every  Christian  man. 

Three  of  the  stupidest  serious  paragraphs  that  have  been  going 
the  rounds  of  the  reviews  and  literary  organs  during  the  past  three 
months,  came,  -firstj  from  Herbert  Spencer  in  his  r^sum^  of  the  final 
outcome  of  his  long  winded  and  many  volumed  philosophy  of  wordy 
humbuggery;  second,  from  a  Catholic  priest  named  Zurcher,  of 
Buffalo,  N.  Y.,  touching  foreign  and  American  ideas  in  the  Cath- 
olic Church  in  this  country;  third,  from  the  dough-face  organ  of 
Philadelphia  respectability  called  the  Public  Ledger, 

I  here  give  the  first  two  paragraphs  with  comment,  and  the  other 
will  be  found  as  text  to  my  article  on  our  arbitration  fiasco  in  another 
part  of  this  magazine. 

First  let  us  look  at  Herbert  Spencer's  latest  wisdom  on  Socialism. 
Hear  what  the  prophet  saith: 

"  It  seems  that  in  the  course  of  social  progress,  parts,  more  or  less 
large,  of  each  society  are  sacrificed  for  the  benefit  of  the  society  as 
a  whole.  In  the  earlier  stages  the  sacrifice  takes  the  form  of  mor- 
tality in  the  wars  perpetually  carried  on  during  the  struggle  for  ex- 


GLOBE  NOTES.  107 

istence  between  tribes  and  nations;  and  in  later  stages  the  sacrifice 
takes  the  form  of  mortality  entailed  by  the  commercial  struggle,  and 
the  keen  competition  entailed  by  it.  In  either  case  men  are  used  up 
for  the  benefit  of  posterity;  and  so  long  as  they  go  on  multiplying  in 
excess  of  the  means  of  subsistence,  there  appears  no  remedy." 

Now  all  of  this,  except  the  last  nineteen  words  of  the  last  sen- 
tence, is  the  old.  stock  in  trade  that  moralists  and  preachers  have 
been  telling  us  for  thousands  of  years;  in  a  word,  is  not  at  all  Herbert 
Spencerish;  in  truth,  is  good  enough  old  historic  statement  or  nat- 
ural and  universal  fact.  In  the  last  nineteen  words  alone  we  have 
the  peculiar  Herbert  Spencer  cant — which  he  in  turn  learned  from 
that  old  shot-rubbish  basket  known  to  the  world  as  "Malthus," 
and  I  simply  call  attention  to  the  utter  falsehood  and  foolishness  of 
these  nineteen  words. 

They  are  a  lie,  that  is,  in  the  only  particular  wherein  they  have 
any  bearing  upon  the  subject  in  hand,  or  any  originality — ^I  mean, 
in  this,  that  never  in  all  human  history  have  men  gone  on  "  mul- 
tiplying in  excess  of  the  means  of  subsistence;  "  and  in  the  truth  or 
falsehood  of  these  eight  words,  this  whole  fabric  of  wisdom  stands 
or  falls. 

I  am  writing  for  thinking  people.  Let  them  run  their  recollec- 
tions over  all  the  past  and  most  crowded  eras  of  human  history  in 
any  and  all  nations  and  races  of  mankind,  and  they  will  find  that 
never  in  all  history  has  the  increase  of  population  been  in  excess  of 
the  natural  sources  and  means  of  subsistence. 

In  a  word,  the  presumption  is  a  falsehood  on  the  face  of  it,  and  I 
here  make  this  challenge  and  offer.  Let  any  admirer  of  Herbert 
Spencer  select  any  ten  pages  from  any  one  or  from  any  ten  volumes 
of  his  works,  and  I  will  agree  to  prove  the  utter  falsehood  in  each 
page  of  the  peculiar  Speneerian  key-note  that  seems  to  give  value 
to  this  man's  endless  verbosity. 

In  truth,  Herbert  Spencer  is  the  Emerson  of  modem  materialism. 
Emerson  was  the  literary  genius  of  New  England  transcendental 
everlasting  wordiness.  He  never  tested  his  meaningless  sentences  by 
any  standards  of  natural  or  spiritual  truth.  Did  not  think  it  neces- 
sary. The  last  voice  of  the  human  race  had  all  the  wisdom  of  the 
past.  His  was  the  last  voice,  and  there  was  an  end  of  it.  "  Con- 
sistency, stuff  a  rag  in  thy  mouth." 

Herbert  Spencer  is  the  literary  genius  of  all  the  accumulated 
materialistic  rubbish  that  has  been  gathering  in  the  English  race 


108  THE  GLOBE. 

since  Lord  Bacon  started  what  he  called  the  Inductive  Method, 
based  on  his  own  insufferable  conceits,  and  the  only  trouble  with  the 
entire  Spencerian  philosophy  is  that  it  is  based  upon  lies. 

Personally,  the  primal  trouble  with  Herbert  Spencer  was  and  re- 
mains, that  his  eyes,  by  nature,  look  toward  the  bridge  of  his  nose, 
and  not  out  upon  the  world-wide  beneficence  of  Nature's  everlasting 
and  bountiful  provisions. 

Properly  developed,  there  are  means  of  subsistence  in  the  territory 
of  the  United  States  alone  for  ten  hundred  millions  of  men,  and  yet, 
imder  our  present  and  recent  methods  of  development  and  finance, 
about  one  million  out  of  the  sixty  millions  of  people  now  in  the 
United  States  are  constantly  out  of  work  and  in  dread  of  starvation. 

It  is  not  that  the  means  of  subsistence  have  failed  or  can  fail,  but 
that  our  governors  and  their  dictators  are  very  largely  rascals  and 
narrow  headed  fools. 

******* 

Second  in  order,  but  not  in  degree  of  stupidity,  we  reproduce  the 
eloquent  words  of  George  Zurcher,  said  to  be  Rev.  Father  Zurcher, 
priest  at  Buffalo,  N.  Y.    Listen  to  Zurcher's  woes: 

"The  triumphant  gloating  over  the  blow  which  struck  Keane 
and  the  tyrannical  threats  at  Keane's  disciples  ought  to  place  the 
friends  of  American  ideas  on  the  offensive  instead  of  the  defen- 
sive. The  blustering  braggadacio  and  rude  menaces  to  degrade 
the  leaders  of  the  American  party  might  emanate  somewhat  ap- 
propriately from  Cahensly  organs  and  Tammany  chieftains.  If 
the  apostles  of  foreign  ideas  and  their  allies  are  wise  they  will  not 
celebrate  their  victory  too  soon,  as  was  done  at  Trenton  a  century 
ago  by  the  Hessians,  who  had  been  hired  to  plant  foreign  ideas  on 
American  soil  with  the  sword." 

It  would  be  difficult  even  for  Zurcher  to  formulate  a  paragraph 
stuffed  with  more  bombastic  and  asinine  falsehood  than  the  one 
just  quoted. 

In  the  first  place  there  has  been  no  "  triumphant  gloating  "  over 
the  fact  that  Zurcher  aims  at  but  utterly  misrepresents.  In  the  next 
place  no  sane  man  has  ever  heard  of  "  the  blow  that  struck  Keane," 
that  is,  nobody  but  Zurcher,  and  he  probably  heard  it  through  one  of 
Edison's  talking  machines,  mistaking  the  "  Marseillaise  Hymn  "  for 
the  vibrations  of  "  the  blow  that  struck  Keane." 

Poor  Zurcher,  don't  get  so  mad,  nobody  is  hurt.  "Keane" 
is  better  off,  and  "  the  blow  that  struck  "  him — that  is,  the  most 


GLOBE  NOTES.  109 

kindly  and  gentle  words  of  removal  from  Leo  XIII — has  given  Dr. 
Conatty  an  opening  for  pedestalization.  The  Church  will  not  split 
because  "  Keane  "  has  gone  where  he  will  say  more  prayers  and  make 
fewer  speeches. 

In  the  next  place  there  have  been  no  "  tyrannical  threats  at  Keane's 
disciples,"  and  this  man  Zurcher  must  be  beating  the  air.  Perhaps 
he  needs  the  exercise,  and  he  certainly  needs  lessons  in  English  com- 
position. 

In  the  next  place,  and  in  God's  name,  who  are  "Keane's  dis- 
ciples? "  I  have  never  heard  of  them.  Perhaps  Zurcher  is  one  of 
them;  perhaps  he  is  the  only  one;  but  he  certainly  reflects  no  credit 
upon  his  master. 

In  the  next  place,  what  does  Zurcher  mean  by  "  American  Ideas," 
and  their  "  friends,"  and  what  is  all  this  about  putting  "  the  friends 
of  American  ideas  on  the  offensive,"  etc.,  and  what  does  this  man 
Zurcher  mean  by  "  blustering  braggadocio  and  rude  menaces,  to  de- 
grade the  leaders  of  the  American  party,"  etc.,  and  which  are  the 
"  Cahensly  organs?"  And  who  are  "the  apostles  of  foreign  ideas 
and  their  allies  "  in  the  Catholic  Church  in  America? 

In  a  word,  is  this  man  Zurcher  clean  crazy?  Had  not  the  new 
Bishop  of  Buffalo  better  get  a  commission  in  lunacy  to  report  on 
him?  And  if  he  is  not  crazy,  is  he  not  ashamed  to  wear  the  name  and 
robes  of  priestly  office  and  still  to  use  such  ignorant,  dastardly  and 
pernicious  language  as  I  have  quoted. 

Let  me  put  it  in  another  light.  Was  not  Jesus  of  Nazareth  a 
foreigner,  even  a  Jew?  Were  not  the  apostles  foreigners?  Is  not 
Leo  XIII  a  foreigner?  and  his  Grace  Martinelli?  Is  not  every  idea, 
every  principle,  every  truth  of  Catholic  or  other  Christianity  that  is 
worth  holding,  of  foreign  birth?  Is  there  any  real  foreigner  in  the 
Christian  Church?  Who  is  Zurcher?  Where  did  he  get  his  name? 
Can  he  form  it  etymologically  out  of  Judas  and  Benedict  Arnold? 
And,  in  the  name  of  eternal  reason,  what  does  this  scapegrace  cleric 
mean  by  "  American  ideas,"  in  the  old  and  indestructible  system  of 
Roman  Catholic  belief  and  morality? 

The  best  Americans  I  have  known  these  last  forty  years  admit 
that,  outside  of  certain  material  inventions,  there  is  not  an  Amer- 
ican idea  extant  at  this  hour  that  is  worth  a  chew  of  tobacco. 

Is  Zurcher  a  Catholic  or  an  A.  P.  A.  in  disguise?  Won't  the 
Bishop  look  after  Zurcher?    In  politico-moral  or  religious  philoso- 


110  THE  GLOBE, 

phy,  the  American  idea,  as  far  as  it  can  be  differentiated  from  an- 
cient "  foreign  "  ideas,  is  supposed  to  be  this,  that  a  fool  is  as  good 
as  a  wise  man,  and  for  political  purposes  a  little  better;  that  a 
respectable  thief  is  the  best  form  of  a  Protestant  Christian;  that 
for  pious  purposes  immersion,  or  a  plunge  bath,  is  infinitely  preferable 
10  a  shower  bath  or  sprinkling;  that  a  water-fed,  conceited  dyspep- 
tic, like  Doyle,  of  the  Paulists,  for  instance,  is  ten  times  more  of  a 
saint  than  a  wine  drinker  like  Jesus,  St.  Paul,  or  his  friend  Timothy; 
that  public  school  education  with  God  and  morality  and  manners 
left  out,  is  far  preferable  to  parochial  and  convent  school  education 
with  God  and  morality  and  manners  made  prominent  features  of 
everyday  instruction;  that  do  unto  others  as  others  do  unto  you  is 
a  vast  improvement  on  the  golden  rule  usually  credited  to  the  Saviour 
of  the  world,  and  if  Zurcher  is  bent  on  introducing  any  of  these 
American  ideas  into  the  Catholic  Church,  to  take  the  place  of  the 
Hebrew,  Christian,  and  Eoman  ideas  that  have  dominated  it  these 
last  eighteen  hundred  years,  I  sincerely  hope  that  the  lightnings  of 
heaven  may  strike  him,  or  that  a  mule  may  kick  him,  or  that  he  may 
be  drowned  at  sea,  caught  up  in  a  whirlwind,  broken  on  the  wheel, 
held  in  the  stocks  to  rot  in  silence,  whipped  at  the  cart's  tail,  made  to 
eat  crow,  or  stifled  to  death  between  the  pillows  of  his  own  crass  and 
impertinent  ignorance  before  he  succeeds  in  his  Americanizing 
schemes. 

«  «  *  «  «  «  * 

More  than  a  year  ago,  when  the  press,  the  prelates,  and  the  poli- 
ticians of  the  country  were  nearly  all  crazy  over  the  Venezuelan 
question,  and  well  nigh  unanimous  in  favor  of  a  war  with  England, 
the  Globe,  almost  alone  among  first-class  publications,  asserted 
that  the  Cleveland-Olney  war-cry  was  an  electionering  dodge  that 
would  find  its  quietus  before  last  year's  campaign  was  fully  under 
way;  that  there  would  be  no  war;  that  the  presidential  campaign 
would  not  be  fought  on  international  or  diplomatic  grounds,  that 
it  would  be  a  campaign  of  tariff  and  finance,  and  that  if  the  Repub- 
licans, flushed  with  their  victories  of  1804-95,  should  put  up  a  man 
like  McKinley,  and  so  revive  the  tariff  issues,  and  once  more  involve 
the  whole  country  in  the  throes  of  uncertainty  over  this  question; 
and,  above  all,  should  they  try  to  commit  the  nation  to  the  gold 
standard  at  the  dictation  of  the  money  lenders  of  Europe  and  New 
York,  the  Democrats,  spite  of  their  perpetual  asininity  as  managers 


OLOBE  NOTES,  111 

of  the  Government,  would  have  a  good  chance  of  carrying  the  presi- 
dential election. 

So  far  the  Globe's  position  has  proven  the  true  one,  and  spite  of 
all  the  rascally  methods  of  the  McKinley  gold-bugs,  their  lying 
about  silver,  their  organizing  of  a  third  party  of  sound  money  Demo- 
crats, etc.,  the  chances  of  the  Democratic  party,  led  by  Mr.  Bryan, 
were  so  good  that  he  came  within  a  few  hundred  thousand  votes  of 
being  elected. 

I  am  a  Republican  of  the  Eepublicans;  never  have  voted  for  a 
single  name  on  a  Democratic  ticket  in  my  life;  but  I  am  sick  of  see- 
ing the  G.  0.  P.  ruled  by  a  set  of  foreign  money  lenders;  and  I  am 
now  for  free  silver  and  a  Democratic  victory  in  1900. 

If  there  had  been  any  honesty  in  the  third  party  movement,  if 
the  gentlemen  at  the  head  of  the  movement  had  really  been  concerned 
about  sound  money  and  the  welfare  of  this  country,  much  as  I 
might  differ  with  their  views,  I  could  and  would  have  respected 
their  motives,  but  their  scheme  was  so  openly  corrupt,  their  motives 
so  base  and  mercenary,  their  methods  so  undemocratic,  un-American, 
unpatriotic,  and  so  subversive  of  all  the  sounder  principles  of  polit- 
ical and  national  existence,  and  their  misrepresentations  of  Mr. 
Bryan  and  the  true  democracy  of  the  country  so  base  and  premedi- 
tated, that  to  do  all  this  and  call  themselves  honest  money  men,  or 
honest  men  in  any  sense,  was  so  absolutely  ludicrous  and  infamous 
that  only  slaves  and  fools  can  be  led  by  the  nose  with  the  strings  they 
are  holding. 

Mr.  Bryan,  Senator  Tillman,  Governor  Altgeld,  Wharton  Barker, 
Senator  Teller,  and  hosts  of  other  able  men,  at  the  head  of  the  Bryan 
and  free  silver  movement,  are  not  anarchists  or  Populists,  or  fools. 
They  are  among  the  ablest  politicians  and  public  men  before  this 
country  to-day.  Beside  them,  Cleveland  and  Quay  and  McKinley 
and  Ben  Harrison  and  Hobart  are  mere  pygmy  leaders,  small  fry, 
sprats,  and  spawn,  seeking  only  grub  for  themselves  at  whatever 
gold-laden  hook  may  dangle  in  their  way. 

Moreover  Bryan  &  Co.,  as  named,  are  Democrats,  constitutional 
Democrats.  The  letter  and  spirit  of  our  constitution  are  with  them, 
the  history  of  the  country  and  the  Democratic  and  RepubHcan  leg- 
islation of  the  country  are  with  them.  They  are  the  true  Americans 
of  the  present  and  the  true  Americans  of  the  future. 

Personally,  I  am  not  much  of  a  constitutionalist.  I  have  seen  the 
old  parchment  trod  on  to  advantage  time  and  time  again,  but  these 


112  THE  GLOBE. 

men  are  constitutional  and  historic  Democrats,  and  the  would-be 
scare  lest  they  should  repudiate  our  debts  and  ruin  our  credit,  is  not 
worth  the  credence  of  a  Yankee  spinster,  much  less  of  the  sensible 
men  of  the  nation. 


In  closing  these  Globe  Notes  I  desire  to  emphasize  the  fact  that 
the  Globe  Eeview,  like  other  periodicals,  is  sent  to  subscribers 
year  after  year  until  we  have  their  explicit  order  to  discontinue  the 
same,  and  that  in  the  eyes  of  the  law  they  are  responsible  for  the 
debt  thus  incurred  until  they  have  ordered  the  magazine  discon- 
tinued, and  though  I  may  not  press  my  claims  upon  slow  payers  and 
delinquent  payers  and  non-payers,  my  consideration  for  their  per- 
sons, or  my  charity  of  principle,  does  not  lessen  their  obligations  in 
the  least,  or  make  those  any  less  scoundrelly  who  have  promised  to 
pay  and  still  do  not  pay. 

At  the  same  time  I  send  my  sincere  thanks  to  the  many  kind 
friends  who,  in  response  to  a  suggestion  in  the  last  Globe,  have  made 
their  subscriptions  for  this  year  $5.00  instead  of  $2.00,  and  I  sin- 
cerely hope  that  an  additional  two  hundred  subscribers  will  be 
moved  to  do  this  after  receiving  this  number  of  the  Globe. 

With  malice  toward  no  one  and  with  charity  for  all,  we  propose 
to  go  on  as  we  began,  and  to  make  a  magazine  that  shall  everywhere 
command  the  undying  love  of  its  friends  and  the  respect,  though 
hatred,  of  its  foes. 

William  Henby  Thornb. 


THE    GLOBB. 

^O.  XXYl. 


JUNE,  1897. 


THE   RECONCILER. 


Lay  Sermons  by  an  Ex-Peeacher. 

Texts— 2  Corinthians,  Chap.  5,  "Verse  19  :  "God  was  in  Christ  recon- 
ciling the  world  unto  Himself." — Isaiah,  Chap.  63,  Verse  1 :  "I  that 
speak  in  righteousness,  mighty  to  save." 

These  two  brief  selections  from  the  holy  Scriptures  especially 
when  taken  in  connection  with  their  surrounding  thoughts  and 
words,  are  pregnant  with  the  fundamental  dogmas  of  Christianity. 

It  is  not  my  purpose,  however,  to  enter  into  any  discussion  of  these 
dogmas.  That  is  not  the  work  I  have  set  out  to  do  in  these  lay 
sermons.  I  accept  all  the  dogmas  of  the  Catholic  Church  without 
questioning  them,  and  I  leave  all  discussion  of  said  dogmas  to  those 
whom  the  Church  recognizes  as  the  proper  persons  to  discuss  them. 

Mine  is  a  humbler  mission,  namely,  to  select  and  give  prominence 
to  such  beautiful  and  inspiring  thoughts  as  might  suggest  them- 
selves to  any  serious  persons  while  perusing  these  central  essences  of 
God's  eternal  redemption,  whereby,  our  world,  though  slowly,  is 
surely  being  transformed  into  the  likeness  of  heaven's  incarnate  and 
eternal  love.  In  a  word  the  subject  suggested  to  me  by  these  united 
Scriptural  texts  is  the  might  or  greatness  of  Jesus  as  seen  in  His 
power  or  powers  of  reconciliation.  Accepting  all  that  the  Scriptures 
say  of  Him,  and  accepting  all  that  the  Church  has  declared  as  to  its 
interpretation  of  these  Scriptures,  I  would  linger  awhile  in  admiring 
adoration  before  this  star  of  God's  eternal  dawning  and  note  its 

VOL.  VII.— 8. 


114  THE  GLOBE. 

influence  upon  all  the  mornings,  all  the  nations,  and  all  the  tides 
of  time. 

That  some  great  reconciler,  some  supreme  ministry  of  wise  and 
loving,  uniting,  harmonizing  power  was  needed  in  our  world  and  is 
still  needed  is  the  universal  conviction  of  all  thinkers,  poets, 
prophets,  and  has  been  thus  time  out  of  mind. 

Without  presuming  to  have  solved  the  subtle  meanings  of  the 
causes  of  the  fact  the  humblest  as  well  as  the  wisest  observers  of 
human  phenomena,  ever  since  the  dawn  of  creation,  have  seen  and 
admitted  that  something,  somewhere  at  the  very  roots  of  life,  had 
gone  radically  wrong — so  wrong  that  from  the  earliest  days  till  now 
the  human  race  has  been  and  still  is  as  a  kingdom  or  a  household 
divided  against  itself,  perpetually  presenting  a  panorama  of  interne- 
cine, bitter  and  bloody  warfare:  man  at  war  with  himself:  brother 
at  war  with  brother:  nations  at  war  with  one  another:  even  Chris- 
tians of  the  same  creed  and  family  and  communion,  plotting  to  in- 
jure and  destroy  one  another,  until,  even  in  our  day,  each  man  and 
each  nation,  acts,  as  perforce  of  self-defense,  like  an  armed  warrior 
suspicious  that  his  neighbor  may  rob  him,  destroy  his  character  or 
take  his  life,  and  all  this  at  the  same  time,  acting  alike  as  cause  and 
effect  separating  us  from  allegiance  to  and  from  communion  with  our 
own  highest  ideals  of  the  central  soul  of  the  universe  and  the  sacred- 
est  laws  of  existence — in  a  word,  shutting  our  souls,  our  hearts  and 
faces  away  from  and  out  of  communion  with  the  one  eternal  God. 

For  we  must  not  forget  that  it  was  disloyalty  to  our  primal  obliga- 
tions to  those  laws  of  justice  that  make  for  peace  between  man  and 
his  neighbor  that  lost  us  our  ability  of  communion  with  God. 

Explain  or  shirk  these  primal  facts  how  you  will,  we  cannot  any 
of  us  deny  the  universal  fact  of  internal  and  external  conflict — reach- 
ing not  only  to  man  and  to  all  national  existence,  but  to  all  the  works 
of  man. 

All  that  he  does  bears  in  its  bosom  the  seeds  of  its  own  friction  and 
eventual  decay.  His  art  is  tainted  with  every  form  and  expression 
of  limitation,  lust  and  selfishness.  There  is  aye  a  rift  in  the  lute  of 
his  rarest  song.  The  greatest  human  saints  have  mostly  been  mon- 
sters of  conflict,  and  some  of  them  of  unusual  early  vices. 

In  truth  this  discord  reaches  to  and  rules  in  the  natural  world: 
animals  of  all  families  are  only  a  little  less  selfish  and  brutal  and  un- 
forgiving, quarrelsome,  unprincipled,  plotting,  and  mutually  de- 
structive than  men;  until  as  the  great  apostle  put  it,  long  ago — the 


THE  RECONCILER.  115 

whole  creation  groaneth  and  travaileth  in  pain  and  anguish  until 
now — waiting — Yea  waiting  the  touch  of  a  vanished  hand  that  shall 
appease  its  wrath,  set  the  sweet  springs  to  flowing,  wake  the  sweet 
keys  to  music,  inspire  loving  and  gentle  thoughts,  lead  the  will  in 
kindness,  the  mind  to  truth,  bring  all  souls  to  see  in  each  other  the 
better  self,  and  by  some  patient  and  eternal  kindness  of  ministry  lead 
this  wandering,  weary,  warring  world  back  to  its  long  lost  peace,  its 
long  lost  power  of  duty,  its  long  lost  benignant  and  omniscient  God. 

Upon  this  theme  alone  we  might  write  a  hundred  sermons.  Life 
is  so  full  of  its  own  sorrow  and  warfare  that  to  speak  or  sing  is  to 
betray  one's  broken  heart. 

All  the  prophets  have  felt  it  and  wept  over  it.  We  are  shapen 
in  iniquity,  bom  to  sorrow  as  the  sparks  fly  upward;  opposition,  pain 
and  anguish  beset  our  birth.  The  first  utterance  of  the  child  is  a  cry 
of  pain,  the  friction  of  the  harsh  air  of  our  world  is  too  severe  for 
the  visitant  from  the  home  of  its  mother's  enfolded  love.  At  every 
step  of  human  progress  or  of  human  digression,  there  is  an  opposing 
force.  A  danger  seen  and  unseen  haunts  each  life  to  its  close.  The 
bravest  admit  the  fear  and  cowardice  of  their  own  souls,  dread  the 
shadows  of  death,  and  tremble  before  crossing  to  that  bourne  whence 
no  traveler  returns. 

In  a  word  all  life  is  a  conflict  surrounded  with  danger,  and  death 
is  the  universal  master  before  whom  all  of  us  are  trembling  slaves. 

0!  for  the  hand  that  can  break  these  chains,  0!  for  the  soul  that 
can  set  our  souls  to  loving.  0!  for  the  voice  that  can  say  to  all  the 
world — "  Peace,  be  still." 

It  is  this  hand,  this  soul  this  voice  of  eternal  reconciliation  that 
I  would  re-unveil  to  you  in  these  poor  words  of  mine. 

All  the  old  Hebrew  prophets  dreamed  of ^  and  longed  for  such  a 
reconciler,  all  the  priests  of  the  old  Hebrew  ministry  felt  and  knew 
that  their  sacrificial  offerings,  their  daily  prayers  were  but  typical 
of  some  world-known  sacrifice,  some  Messiah  of  eternal  comfort  that 
should  one  day  break  through  the  arching  heavens  of  eternal  beauty 
and  become  the  central  beauty,  the  central  helper  and  healer  of  the 
woes  of  mankind. 

Plato  and  the  deeper-minded  Greek  philosophers  felt  and  taught 
that  only  some  strange  love-enamored  God-man  of  incomprehensible 
wisdom  and  power  could  span  the  gulfs  of  human  ignorance,  pene- 
trate the  depths  of  human  darkness,  anguish  and  conflict,  and  by 
some  as  yet  unknown  ministry  of  love  and  wisdom,  perhaps  of  suffer- 


116  THE  GLOBE. 

ing  and  death,  make  the  heart  of  Grod  known  again  and  in  ways  un- 
dreamed of,  lift  the  shame-faced  broken  heart  and  life  of  man  to 
a  new  communion  with  the  eternal  ideal  of  love  and  wisdom  and 
justice,  which  somehow  and  everywhere  still  haunted  the  wandering 
wayward  heart  of  mankind.  All  the  religions  of  the  East  were  beau- 
tiful human  efforts  of  noble  founders  to  span  this  gulf  of  separation 
between  what  men  actually  were  in  their  daily  lives  and  what  the 
better  souls  of  each  age  and  nation  longed  to  be. 

According  to  the  apostles  of  early  Christianity — the  eternal — the 
living  God — in  the  fullness  of  time — that  is,  in  their  own  day — sent 
forth  His  Son — bom  of  virgin,  bom  under  the  law — a  perfect  God- 
man — perfect  God  and  perfect  man,  whose  one  mission  was,  through 
a  life  of  loyalty  to  God's  eternal  law  of  love,  and  through  a  death 
of  infinite  kindness  and  of  infinite  sacrifice  for  all  sin,  and  of  infinite 
winning  and  wooing  power  upon  all  the  hearts  of  all  the  nations  of 
men  should  and  would  accomplish  this  old  world  dream  and  world 
longing  for  peace  and  unity  with  God.  Out  of  all  this  came  the 
Church  which  for  nineteen  hundred  years  has  been  battling  though 
often  through  broken  lights  and  deluded  human  souls  for  the  eternal 
establishment  of  the  truths  for  which  Jesiis  died  and  in  loyalty  to 
which  the  apostles  and  many  martyrs  have  shed  their  blood. 

With  all  this  history  I  have  nothing  to  do  in  this  discourse.  I 
take  my  place  beside  the  parents  that  watched  the  birth  of  Jesus, 
beside  the  disciples  that  saw  in  Him  the  Messiah,  the  Son  of  the  liv- 
ing God,  beside  the  millions  of  loving  souls  that,  in  all  nations  to- 
day, following  in  the  footsteps  of  His  early  disciples,  looking  into  the 
glorious  life  of  poverty  and  love  their  Master  lived,  looking  into  His 
agonized  face  on  Calvary;  looking  into  the  prints  of  the  nails  that 
cracified  and  pierced  His  trembling,  human  flesh;  looking  into  the 
C'pen  heavens  that  caught  Him  back  to  their  own  and  His  own  realms 
of  glory;  and  looking  into  the  conquering  strides  of  His  majestic 
soul  through  all  the  conflicts  of  these  nineteen  hundred  years,  and 
saying  mih.  all  His  followers — "  My  Lord  and  my  God  " — I  would 
give  your  reasoning,  your  admiring  souls  some  glimpses  of  those 
eternal  laws  of  life  and  victory  on  the  basis  of  which  and  in  harmony 
with  which  He  has  accomplished  and  is  accomplishing  the  world 
dream  of  all  the  longing  and  broken  hearts  of  all  the  ages  of  mankind. 
And  I  may  say  that  the  years  seem  rife  and  ripe  for  this  among  the 
nations  of  our  time. 

Only  recently  secular  newspapers  reach  me  with  headlines  as  fol- 


THE  REGONGILEB.  117 

lows: — "  Christ  coining  back  again."  France,  they  say,  having  tried 
a  hundred  yeare  of  Voltaire  atheism,  and  of  Hugoistic,  poetic  skep- 
ticism, and  having  found  them  wanting  in  all  the  solid  principles 
upon  which  the  hopes  and  foundations  of  souls  and  nations  must  be 
erected,  is  returning  to  Christ — trying  to  woo  and  win  Him  back 
again  into  its  heart,  its  history,  its  homes,  but,  0!  the  anguish  that 
first  must  be  endured! 

John  Fiske,  of  Boston — ^the  latest  and  ablest  spokesman  of  the 
modem  evolution  of  Emersonian  and  other  more  or  less  thinly  di- 
luted effervescence  of  ancient  and  effete  Arianism,  Socinianism  and 
so-called  Unitarianism — ^has  declared  in  favor  of  a  re- welcome  of 
Jesus,  the  evident  master  spirit  of  all  the  human  ages. 

Even  that  poor  renegade,  blatherskite  son  of  a  Calvinistic  parson — 
Bob  Ingersoll,  advocates  what  he  conceives  to  be  the  moral  and 
loving  spirit  of  Jesus;  without  ever  dreaming,  however,  in  either  case 
what  his  mastery  over  a  human  soul,  once  really  admitted,  forever 
afterwards  eternally  means. 

After  being  twenty  years  out  of  the  Christian  ministry  perusing 
all  theories  and  all  forms  of  religious  belief  to  find  their  kernel  and 
true  meaning,  I  returned  voluntarily  and  gladly  to  the  logical,  ra- 
tional defense  of  Jesus,  as  the  clear  divine  teacher,  Master  and  Sav- 
iour of  the  world — and  this  without  other  motive  or  motives  than 
the  force  of  absolute  reason  as  based  upon  a  comparative  study  of 
all  the  master  spirits  of  all  the  nations  of  mankind.  And  long  before 
T  was  blessed  with  Catholic  faith,  I  had  set  myself  the  task  of  re- 
newed teaching  of  the  spirit  and  life  and  death  of  this  mighty  soul 
as  the  one  and  only  hope  of  the  broken  and  bleeding  heart  of  the 
world. 

But  why  all  this  enthusiasm  alike  of  the  souls  that  have  never 
doubted  and  of  the  souls  and  the  nations  that  may  have  wandered 
far  from  this  central  sun  of  the  infinite  moral  universe? 

There  must  be  a  reason  for  it  all,  a  reason  clear  as  the  simplest 
truth  of  mathematics — a  reason  independent  of  mere  faith  in  au- 
thority, and  a  reason  that  would  re-establish  that  faith  to-morrow 
should  the  authority  in.  whole  or  in  part  by  any  human  pride  or 
possible  blunder,  be  broken  on  the  wheel  and  cease  to  wield  its  power. 

I  think  the  eternal  reason  of  Christ's  power,  the  reason  that  would 
win  the  mind  of  ages  should  His  present  official  Church  prove  false 
and  recreant — a.  thing  out  of  mind  and  impossible — still  is  this — 
that  by  the  very  constitution  of  His  nature,  by  the  very  molding 


118  THE  GLOBE, 

of  His  being;  by  the  harmonized  elements  that  went  to  make  up 
that  being;  by  the  harmonized  and  perfect  loyalty  of  His  own  will 
to  the  perfectly  harmonized  essences  and  qualities  of  His  own  ideal 
being,  by  the  perfect  yielding  of  His  entire  harmonized  divine  and 
human  existence  to  the  first,  last  and  highest  ideal  of  all  divine  and 
human  love  and  duty;  in  a  word,  by  the  absolute,  inwardly  reconciled 
perfections  of  perfect  divine  and  human  existence.  He  was,  He  be- 
came, and  must  forever  remain  the  supreme  reconciler  between  man 
and  man,  between  God  and  man  and  through  this  eternal  truth  of 
nature  be  the  natural,  supernatural  master  of  the  world.  I  am  not 
preaching  a  theory  or  a  dogma,  but  stating  a  fact  that  is  as  legible 
and  simple  as  the  fact  that  two  and  two  make  four. 

In  a  word,  I  find  that,  as  a  matter  of  human  history,  anywhere  in 
any  sphere,  in  any  nation  of  mankind,  that  a  human  soul  is  eventu- 
ally held  great,  held  in  reverence,  sometimes  to  idolatry,  in  the 
exact  proportion  that  he  has  reconciled  in  his  own  individucility  and 
expresses  in  his  natural  life  the  greatest  number  of  the  highest  men- 
tal, moral  and  spiritual  faculties  of  our  race. 

The  vast  majorities  of  our  fellow-men  are  mere  pawns  upon  the 
chess-board  of  existence;  puppets  in  the  world  dramas  molded  and 
moved  by  a  few  master  hands;  privates  in  the  great  armies  of  the 
world's  eitemal  battle-fields;  other  thousands  are  but  jumping  jacks 
and  blue-jays,  nesting  where  finer  wings  and  better  hearts  have 
builded;  still  other  thousands  are  slaves  of  some  superior  intelligence 
sold  to  the  master  spirits  of  our  political  hells;  priests  at  the  altars 
of  a  thousand  cults  and  creeds;  others  again  are  largely  apes,  bears, 
dogs,  beasts  of  burden,  donkeys,  foxes,  rats  and  thieves — nevertheless 
in  all  of  these  millions  there  are  elements  of  human  lovingness,  and 
no  man  is  to  be  despised. 

Yet  when  you  understand  the  secrets  of  the  higher  souls  that  i-ule 
our  states,  our  armies,  our  churches  and  our  nations  how  few  are 
there,  who,  for  their  own  inherent  God-given  or  acquired  and  har- 
monized qualities  of  mind  and  soul  that  any  thinking  man  volun- 
tarily reveres. 

The  great  generals  of  the  armies  of  the  ages  have  simply  been 
legalized  wholesale  murderers — hence — but  leading  factors  in  the 
endless  and  bloody  conflicts  of  which  we  have  spoken,  and  which 
the  true  reconciler  has  come  to  end  forever. 

The  great  philosophers  of  ail  the  nations — what  utter  and  flimsy 
dreamers  are  they. 


THE  RECONCILER.  119 

Plato  was  a  great  philosopher  and  a  moral  coward — the  puppet 
of  a  stupid  king. 

Socrates  was  not  only  a  great  philosopher,  but  a  moral  hero,  still 
without  any  spiritual  aggressive  sight  or  noble  feeling,  hence  only 
a  martyr  of  fate  in  a  languid,  aged  way. 

Sophocles  was  a  greater  philosopher  than  either  and  had  besides 
©ome  real  grasp  upon  the  daily  actual  struggle  of  existence,  hence 
I  have  always  held  him  as  the  greater  man  of  the  three.  But  they 
were  all  Grod's  chosen  vessels  of  light  and  wisdom  compared  with 
the  military  murderers,  millionaires  and  kings  that  held  themselves 
superior  in  their  days. 

Time  would  fail  me  were  I  to  speak  only  of  the  leading  minds 
of  the  nations  of  ancient  and  modem  times  in  illustration  of  the 
truth  I  am  trying  to  bring  home  to  you, — ^namely — ^that  greatness 
of  manhood  does  not  consist  in  greatness  of  the  powers  of  butchery, 
or  of  intrigue,  or  of  acquiring  wealth,  or  of  dreaming  philosophy, 
or  of  kingly  honors  and  position,  but  supremely  in  a  clear  and  lucid 
mind  allied  to  a  pure  and  kindly  heart  and  conscience,  in  harmony 
■with  eternal  justice  and  in  such  use  of  these  in  harmonized  imity  as 
shall  impart  similar  qualities  of  being  and  life  to  one's  fellow-men. 

Napoleon  was  a  demon  of  designing  intellect  and  of  cold-blooded 
butchery;  Bismarck  was  a  monster  of  intellectual  intrigue,  but  of 
absolute,  unprincipled  cruelty,  and  'an  utter  lack  of  ail  sense  of  justice 
between  man  and  man  or  man  and  G-od. 

Disraeli  was  a  foxy  schemer  for  holes  in  which  were  the  luxuries 
of  existence,  but  without  moral  force  enough  to  drive  a  pin- wheel; 
Gladstone  a  shining  weather-cock  of  wordy  inconsistency  forever 
posing  as  the  friend  of  truth  and  justice  without  ever  having  learned, 
or  seriously  suffered,  or  tried  to  leam  what  truth  and  justice  were 
and  are. 

Carl3de  was  the  supreme  intellect  of  the  British  civilization  of  his 
day,  surcharged  with  a  conscience  as  grand  as  that  of  St.  Paul,  but 
with  a  hardness,  a  harshness  and  a  crudeness  of  soul — 'allied,  how- 
ever, with  a  childlike  tenderness  that  made  him  alike  the  mental 
ruler  and  the  dark  enigma  of  his  day  and  generation.  Emerson 
was  a  faintly  burning  taper  fit  to  adorn  the  very  altars  of  God,  but 
with  no  blood  of  the  martyrs  in  'him,  such  as  would  crowd  the  very- 
holy  of  holies  with  the  incarnate  sacrifice  of  daring  and  deathless 
love. 

I  am  only  touching  a  few  of  the  leading  souls  of  ancient  and  mod- 


120  THE  GLOBE. 

ern  times  to  recall  to  your  minds  their  immense  gifts  and  their  piti- 
able lackings  as  master  forces  in  the  dreamed-of  reconciliation  of 
the  world. 

Newman  and  Manning  were  far  smaller  minds,  but  with  richer 
spiritual  gifts.  Leo  XIII.  approaches  nearer  to  some  of  the  great 
Protestant  intellects  of  these  last  one  hundred  years,  and  is  perhaps 
in  our  century  the  nearest  approach  to  utter  greatness  of  being — 
that  is,  to  greatness  of  intellect,  applied  to  highest  uses;  of  greatness 
of  heart  consecrated  to  sweet  and  noble  and  human  ends,  of  chastity 
of  will  and  life,  wielded  for  highest  objects  of  our  humanity — still 
with  a  certain  unheroic  attitude  that  has  kept  him  inside  the  safe 
walls  of  the  Vatican,  when,  had  he  been  of  a  higher  martyr-mould, 
he  might  have  conquered  a  thousand  foes  in  his  own  land  and  ours 
that  now  sport  in  the  luxury  of  ill-gotten  wealth,  and  of  intrigue, 
as  if  these  could  ever  be  used  in  the  service  of  God.  Do  not  forget 
that  compromise  with  hell  is  never  reconciliation  with  God. 

Mohammed  and  the  founders  of  Asiatic  religions  were  but  crude 
warriors  and  dreamers  beside  some  of  the  men  I  have  mentioned, 
and  so,  by  actual  comparison,  now  as  long  ago,  it  appears  that  no 
man  who  has  ever  lived,  can  approach  in  consciousness,  in  intent, 
in  heart,  in  will,  in  life,  in  death,  to  the  one  Supreme  divine  and 
human  Master  who  was  God  with  us — ^heavenly  of  thought  and 
purpose,  heart  and  life;  human  in  absolute  tender  regard  for  every 
true  and  human  impulse  of  existence;  not  above  eating  and  drink- 
ing with  the  publican,  familiar,  forgiving  and  helpful  with  the  har- 
lot; unstained  by  and  healing  with  the  leper,  divine  and  miraculous 
in  presence  of  the  blind,  victor  in  the  face  of  death,  superior  to  kings 
in  His  life  and  master  of  death  in  His  death.  King  of  Kings,  Lord 
of  Lords,  and  yet  an  humble,  submissive,  loyal  and  lonely  man. 

That  art  alone  is  true  art  which  catches  the  sunlight  and  glory 
of  the  heavens  and  reproduces  them  in  the  canvas  of  the  painter, 
or  that  w!hieh  catches  the  radiant  soul  of  man  and  weaves  it  into 
the  portrait  or  into  the  hard  and  lifeless  marble;  in  a  word  that 
brings  heaven  down  to  earth  and  saturates  the  elements  of  the  world 
with  the  eternal  beauty  and  glory  of  the  skies.  In  a  word  the  true 
artist  is  a  true  reconciler  of  heaven  and  earth. 

Any  well  trained  mechanic  hand  can  sketch  faces,  bodies,  blood, 
stones  and  trees.  It  is  the  vocation  of  the  artist  to  reconcile  in  his 
work  the  spirit  of  eternity  with  the  fleeting  atoms  of  time.  That 
alone  is  true  poetry  which  catches  the  spirit  of  the  event,  the  comedy 


THE  RECONCILER.  121 

or  the  tragedy  or  the  commonplace  episode  of  existence  and  so  weaves 
it  into  the  song  that  you  feel  and  understand,  as  if  by  lightening, 
the  soul  of  the  event  described. 

Any  Walt  Whitman  or  Watson  Gilder  can  give  you  the  detail  of 
the  human  body,  of  a  battle,  of  a  steam  engine,  or  a  prairie,  if  he 
has  once  seen  the  same,  but  only  a  Shakespeare  can  make  his  Pros- 
peros  and  Mirandas  reveal  the  inmost  workings  of  their  subtlest 
souls  to  you,  and  laugh  while  you  ai*e  weeping.  It  is  the  art  of  the 
master  hand  to  make  you  feel  the  throbbings  of  his  own  or  of  the 
immortal  eternal  soul  of  things;  and  the  power  to  do  this  comes  of 
a  combined  and  harmonized,  reconciled  multitudinous  infinitude  of 
forces  and  energies  first  of  all  in  his  own  concrete  and  concentrated 
heart  and  soul. 

If  men  better  understood  the  real  laws  and  conditions  of  human 
greatness  they  would  more  readily,  beautifully  and  gladly  compre- 
hend the  harmonized  supernal  and  ineffable  greatness  of  Jesus  the 
Son  of  God. 

Should  another  Mohammed  arise  in  our  time  he  would  be  cut 
to  pieces  and  sunk  in  the  infamous  sea  of  his  own  madness,  .before 
he  could  call  his  followers  to  prayers  over  the  victims  of  his  blood- 
stained sword. 

Should  another  Gaudama  or  Buddha  arise  in  our  time  he  would 
not  make  as  much  noise  as  the  healer  Slattery  or  Evangelist  Moody. 
Indeed,  our  modem  writers  would  take  him  for  a  fool  unless  he 
charged  a  hundred  dollars  a  lecture,  for  his  conversations  on  religion 
or  settled  down  like  Talmage  to  a  lucrative  position  under  the 
shadow  of  legislative  protection. 

These  are  among  the  pigmies  of  great  men,  and  yet  we  give  them 
honor  or  pretend  to,  while  failing  utterly  to  comprehend  the  simple 
but  Eternal  principles  of  greatness  that  have  made  Jesus  Master  of 
the  world. 

It  was  not  simply  because  He  was  God  or  Divine,  that  He  has  won 
the  hearts  of  millions  of  all  nations  of  the  world.  It  was  because 
He  was  so  absolutely  and  tenderly  human,  as  well  as  Divine,  that 
your  heart  and  mine  beat  in  mutual  adoration  of  His  Divinely  human 
and  chastened  soul. 

God  had  been  God  from  all  eternity,  and  the  laws  of  justice  are 
as  eternal  and  unchangeable  as  His  Being  or  Will,  yet  through  all 
nations  and  ages  men  had  not  risen  to  any  rational  love  of,  or  obedi- 
ence to  the  Eternal  God,  but  from  the  day  the  birth  of  the  Divine 


122  THE  GLOBE. 

made  all  humaa  motherhood  sacred  as  God's  own  Being,  and  every 
human  child  a  possible  saint  nurtured  and  cultured  into  the  image 
of  that  face  and  life  which  have  encircled  human  art  with  glory, 
made  it  possible  for  the  hardest  outcast  to  gain  the  angelic  heights 
of  eternal  peace  and  joy — there  is  an  enthusiasm  of  God  in  our 
world,  that  all  the  demons  in  hell  and  all  the  atheists  in  existence 
can  neither  break  nor  mar. 

It  is  only  a  question  of  time  till  the  proportion  of  Judases  grows 
less,  and  the  proportion  of  Johns  and  Marys  and  Pauls  and  Stephens 
grows  more  numerous  and  then  the  flood-gates  shall  be  opened  and 
tlie  inward  flowing  waves  of  eternal  faith  and  eternal  peace  shall 
cover  the  world  with  the  seamless  garments  of  truth  and  love.  In 
view  of  this  mighty  work  of  the  ages  do  we  wonder  that  this  same 
Jesus  said  "  Blessed  are  the  peacemakers  for  they  shall  be  called  the 
children  of  God,"  though  this  seems  to  have  reference  mainly  to 
those  who  act  as  peacemakers  between  man  and  man,  but  there  is 
a  higher  mission  for  the  supremely  exalted  soul,  namely,  that  of 
making  peace  between  man  and  God. 

How  fearful  and  heart-rending  are  the  simple  estrangements, 
quarrels  and  divisions  of  our  earthly  lives.  How  blinding  to  the  con- 
science and  withering  to  all  principles  and  impulses  of  the  higher 
life  are  the  divorces,  the  desertions,  the  disloyalties  of  husbands  and 
wives,  of  parents  and  children  in  these  our  own  days;  how  hardened 
are  our  lips  and  eyes  and  souls  becoming  in  view  of  these  modern 
incipiencies  of  eternal  hell;  and  how  easy  in  view  of  all  these  crimes 
that  are  taken  for  liberties  and  independence  in  our  time,  how  easy 
is  it  for  all  of  us  to  forget  our  obligations  to  God  the  father  of  us  all, 
and  to  dream  that  each  man,  each  child  in  fact  is  master  of  his  own 
destiny  in  days  like  these. 

01  for  a  voice  with  the  power  of  world-wide  thunder,  and  yet 
^^*ith  the  sweetness  of  Acadian  music,  to  turn  the  tides  of  world 
feeling  into  the  channels  of  universal  kindness  and  once  more  back 
to  duty  and  to  God. 

In  all  this  world  I  know  of  nothing  sadder  than  needless  estrange- 
ments between  those  who  have  been  friends.  In  all  this  world  I 
know  of  nothing  half  so  sad  as  estrangements  and  disloyalties  be- 
tween parents  and  children,  but  these  are  the  universal  happenings 
of  our  daily  lives,  until  modem  society  is  lost  to  those  finer  feelings 
of  changeless,  filial  and  parental  love  that  only  a  generation  ago 
seemed  the  one  ideal  of  all  our  civilized  life. 


THE  BECONCILER.  123 

0!  for  a  new  voice  to  re-utter  the  old  commandment  with  promise 
— ^honor  thy  father  and  thy  mother  that  thy  days  may  be  long  in 
the  land  the  Lord  thy  God  giveth  thee;  0!  for  a  new  voice  so  divine 
and  so  commanding  that  hearts  of  stone  and  steel  may  hear  it  saying 
"  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart  and  mind 
and  strength  and  thy  neighbor  as  thyself." 

Dear  friends,  believe  me,  no  mere  tyrannical  ecclesiastical  author- 
ity can  take  the  place  of  the  eternal  tenderness  of  divine  Charity 
and  Justice.  No  conversion  of  a  few  wealthy  pirates  to  a  faith  that 
may  make  them  more  piratical  and  prejudiced  than  ever  can  do 
much  toward  reconciling  the  broken  chains  of  our  mortal  existence 
or  of  reconcihng  the  rebellious  hearts  of  men  to  God.  There  must 
be  dogma  and  there  must  be  authority,  but  these  must  be  uttered 
and  wielded  in  the  spirit  of  justice,  reason  and  love. 

It  is  not  a  mere  shifting  of  creeds  that  can  do  this.  It  is  not 
merely  the  words  of  absolution  after  confession  that  can  do  this — 
much  less  is  it,  the  horn-tooting  of  the  Salvation  Army  that  can 
do  this,  or  the  preaching  of  Moody  or  the  singing  of  Sankey;  still 
less  is  it  the  whining  and  damnable  hypocrisy  of  your  Wanamakers, 
your  Eoosevelts  or  your  Parkhursts  that  can  do  this;  still  less  is  it 
the  political  wire-pulling,  land-grabbing  and  partisan  speech-mak- 
ing or  writing  of  insatiably  ambitious  prelates  that  can  do  this. 

These  are  all  fire-brands,  kindling  numberless  partisan  and  per- 
sonal hotbeds  and  blasphemies  and  infidelities  and  divisions  and  an- 
gers in  the  souls  of  men.  Let  us  quit  all  this  and  know  that  as  Jesus 
is  the  only  perfect  incarnation  and  reconciliation  of  God  and  man 
in  His  own  person,  and  that  as  His  teachings,  example  and  life  are  the 
only  perfect  means  of  reconciling  enemies  with  one  another  and 
man  with  God,  so  only  as  we  keep  close  to  the  sacred  motives  of  His 
existence  and  follow  the  loving  spirit  of  His  life  and  death  can  we 
become  reconcilers  of  our  fellow-men  with  one  another  or  with  God. 
I  know  how  difiicult  it  is  to  follow  the  line  of  life  I  am  here  indicat- 
ing. I  know  from  experience  how  difiicult  it  is  and  how  often  our 
purposes  and  our  actions  fall  short  of  our  own  ideals,  but  I  am  more 
and  more  convinced  that  it  is  only  as  we  keep  steadily  before  us, 
not  merely  some  graven  image  of  Christ  or  His  cross  of  anguish, 
but  closely  study  the  depth  and  sweetness  and  perfect  glory  of  the 
reason  of  His  all-conquering  life  and  death  that  we  can  hope  to 
follow  Him  or  do  any  true  work  in  His  spirit  or  in  His  dear  name. 

I  have  searched  the  records  of  the  ages  and  the  nations.    I  havo 


124  THE  GLOBE. 

studied  the  lives  of  the  greatest  men  of  all  time  and  have  lingered 
with  untold  admiration  over  the  lives  and  sayings  of  the  prophets 
and  martyrs  of  old  and  of  modern  times,  but  the  closer  and  more 
loving  my  studies  of  any  and  all  of  them  have  been  and  are,  the 
more  perfectly  am  I  convinced  that  it  is  only  by  keeping  constantly 
in  mind  the  perfect  image  and  life  of  this  divine  man  who  while 
bearing  the  heavens  on  His  shoulders  was  daily  lifting  the  world  up 
into  His  arms  of  stainless  charity  and  eternal  kindness  that  we  can, 
any  of  us  do  much  in  the  line  of  His  glorious  undertaking. 

Let  me  not  be  mistaken.  It  is  not  by  trying  to  make  God  a  goody- 
goody,  it  is  not  by  simply  magnifying  the  suffering  and  sacrificial 
element  in  the  life  of  Jesus,  much  less  is  it  in  harping  upon  the 
prevailing  supposed  virtues  and  glories  of  our  modem  American 
civilization  and  taking  it  for  granted  that  liars  and  scoundrels  and 
thieves  are  upright  men  and  gentlemen. 

As  far  as  I  can  gather  Jesus  and  His  apostles,  and  the  prophets 
before  them,  never  acted  or  taught  in  this"  way.  On  the  contrary 
every  teacher  of  truth,  every  true  reconciler  between  the  warring 
factions  of  men,  and  between  the  wandering  enemies  of  Grod  and 
truth  must,  first  of  all,  have  a  clear  perception  of  essential  truth  and 
Justice  and  charity,  and  must  not  be  a  coward  in  his  definitions  of 
these. 

In  a  word  the  true  peacemaker  between  man  and  man,  or  man  and 
God  must  found  all  his  thought  and  all  his  action  and  all  his  words 
in  eternal  truth  and  justice  before  he  can  take  one  valid  step  in 
the  true  work  of  reconciliation;  and  in  order  to  do  this  he  must 
have  founded,  under  God,  all  the  motives  and  all  the  actions  of  his 
own  soul  and  life  in  the  roots  and  on  the  eternal  adamant  of  God's 
justice  as  regards  his  own  affairs;  and  until  a  man  has  done  this  I 
hold  that  it  makes  no  difference  whether  he  be  prelate,  priest,  editor, 
writer,  merchant  or  what  not,  he  is  absolutely  useless  alike  as  a 
teacher  or  a  would-be  reconciler  of  men  with  men,  ar  of  men  with 
God. 

In  a  word  it  was  not  mere  sweetness  and  light  that  made  Jesus, 
the  Kedeemer  and  Eeconciler  of  the  world.  It  was  sweetness  and 
light  based  upon  and  in  eternal  harmony  with  all  the  severest  exac- 
tions of  the  harsher  and  eternal  justice  of  God:  that  is,  because  He 
was  this,  and  lived  this,  and  died  for  this  rather  than  yield  one  iota 
to  sentiment,  cowardice  or  the  devil,  that  He  became  the  one  eternal 
and  all-sufficient  sacrifice  for  sin,  and  the  one  eternal  reconciler  and 
Saviour  of  the  world. 


TUE  RECONCILER.  125 

This  is  but  a  poor,  imperfect  showing  of  the  thoughts  that  have 
been  grouping  themselves  in  my  mind  these  last  forty  years,  on  this 
the  master  theme  of  all  existence,  of  all  time  and  all  eternity. 

I  have  tried  to  avoid  every  technical  point  of  dogma  involved  in 
this  great  and  glorious  work  of  turning  the  averted  face  of  man  from 
his  neighbor  and  of  man  from  his  God.  I  have  tried  rather  to  cut 
into  the  very  heart  of  the  theme  and  expose  the  bleeding  fibres  of 
eternal  loyalty  that  are  necessary  to  the  great  work  in  view. 

Any  trickster  can  bring  about  a  compromise  between  divided 
truths,  divided  friends,  or  between  man  and  God. 

Our  national  Constitution  was  aptly  called  by  the  old  abolitionists 
a  compromise  with  death  and  a  compact  with  hell;  and  during  the 
eighty-five  years  that  passed  between  the  writing  of  that  Constitution 
and  our  civil  war  the  wisest  heads  in  this  nation  were  perpetually 
trying  to  make  compromises  between  the  North  and  the  South  re- 
garding the  eternal  injustice  of  African  slavery.  Even  up  to  the  first 
year  of  said  war  men  could  not  give  up  the  hope  that  some  com- 
promise might  avert  war  and  save  the  Union.  Dear  friends  no  com- 
promise ever  yet  saved  a  soul  or  a  nation. 

Various  discoveries  of  modem  science,  so-called,  have  brought 
the  different  races  and  nations  of  the  world  nearer  together  as  to 
their  physical  and  commercial  relations,  and  much  is  made  of  these 
discoveries  in  our  time  as  if  they  really  were  of  service  in  the  higher 
reconciliations  and  the  peaceful  relations  of  mankind. 

I  fail  to  see  any  evidence  of  moral  elevation  or  of  a  mutual  better 
understanding  by  reason  of  these  discoveries  which  have  "  annihi- 
lated space  "  etc.,  and  certainly  not  one  of  them  has  helped  ia  particle 
toward  reconciling  man  to  his  Maker. 

In  truth  only  the  grace  of  God  in  Christ  Jesus  and  His  Church 
can  do  this,  hence  my  constant  insistence  that  all  teachers  of  religion 
especially  all  priests  should  cease  to  prate  about  sociology  and  the 
thousand  subterfuges  that  modem  civilization  would  substitute  for 
Catholic  faith,  and  bend  all  their  energies  toward  elucidating  and 
infusing  the  one  eternal  tmth  that  only  in  Christ  and  obedience  to 
His  Church,  can  men  or  nations  be  reconciled  to  God. 

The  laws  of  justice  are — Yea  and  nay.  If  you  are  serving  the 
devil  with  your  left  hand  and  signing  crosses  with  your  right,  the 
devil  will  see  to  it  that  your  signs  of  the  cross  are  of  no  avail. 

If  you  are  posing  as  a  reformer,  a  progressive  saint,  an  ideal  Amer- 
ican Catholic  patriot,  a  colonizer  for  the  good  of  the  poor,  and  all 


126  THE  GLOBE. 

the  while  denying  your  heart's  own  simple  obedience  to  the  laws 
and  teachings  of  Christ  and  His  Church,  you  may  fool  a  few  of  your 
claquers,  but  you  cannot  fool  the  Almighty  or  the  devil  who  has  you 
in  charge. 

True  reconciliation  even  of  one's  lower  with  one's  better  heart 
and  conscience  often  means  that  you  fire  the  truth  right  into  your 
owTi  eyes,  though  it  blinds  and  staggers  you — Yea,  it  often  means 
that  you  pluck  out  your  right  eye;  cease  to  take  ill-gotten  gains, 
cease  to  plan  for  that  which  by  the  law  of  eternal  justice  you  have 
no  right  to  seek,  though  only  God  may  see  you,  and  above  all,  would 
you  be  a  reconciler  of  others  you  may  have  to  preach  such  truth  as 
will  take  your  life,  but  out  with  it,  and  like  your  crucified  but  risen 
Master,  be  ready  to  die;  for  after  all,  it  is  death  in  loyalty  to  truth 
that  lifts  all  suspicion  from  your  own  brow  and  brings  men  around 
you  in  tears  of  repentance  and  of  love.  It  is  death  for  truth's  sake 
that  has  ever  weaved  the  halo  of  glory  about  the  brows  of  saints  and 
martyrs,  and  the  man  who  dreams  that  the  need  of  such  methods 
of  reconciliation  has  passed  away  has  gotten  but  a  little  distance  into 
the  mercy,  the  mystery  or  the  integrity  of  God. 

In  a  word  the  true  reconciler  first  meets  all  the  demands  of  eternal 
justice  in  his  own  life  and  death;  holds  to  every  phase  of  divine 
truth  and  charity  in  his  own  utterances;  is  gentle  with  the  poor,  the 
lowly,  the  suffering,  severe  with  the  proud,  the  conceited,  the 
haughty,  blends  the  light  and  glory  of  Heaven  with  all  the  sombre 
shadows  of  earth,  is  great  of  intellect,  great  of  heart  and  conscience, 
wields  all  his  energies  for  the  real  and  exalted  good  of  mankind,  and 
then  if  he  dies  on  the  cross,  the  scaffold  or  in  a  dungeon  of  blackest 
insignificance  all  the  forces  of  omniscient  and  omnipotent  Deity  are 
pledged  to  give  him  victory  to  the  utmost  compass  of  his  consecrated 
soul. 

If  I  at  all  understand  the  case  it  was  because  Jesus  of  Nazareth 
met  all  these  demands  in  His  own  life  and  death  that  He  has  be- 
come the  peerless  prince  of  God's  eternal  redemption  and  is  slowly 
winning  the  willing  and  loving  allegiance  of  all  the  loyal  and  true 
hearts  of  the  human  race. 

Men  have  minds  and  waste  them  over  shadows  that  lure  toward 
greed  of  gain;  hearts,  and  break  them  over  the  poisoned  foun- 
tains of  seduction  lust  and  pleasure;  consciences  and  blast  them 
over  a  thousand  volcanoes  of  subtle  and  open  wrong.  The  true  man; 
the  true  reconciler  has  not  only  hitched  his  wagon  to  a  star  and  is 


FROM  OXFORD  TO  ROME.  127 

following  its  leading,  he  is  absolutely  in  league  with  the  soul  that 
formed  the  stars  and  has  them  in  His  keeping.  Thus  is  he  a  child 
of  heaven — ^in  the  highest  sense  a  Son  of  God— speaking  in  right- 
eousness, dying,  in  love  for  truth's  sake,  and  through  this  highest 
act  of  immortal  life  becoming  a  mighty  Saviour — ^the  true  reconciler 
between  man  and  man  and  between  man  and  God. 

William  Henry  Thornb. 


LOVEST  THOU   ME? 


"  Lovest  thou  Me  ?  "—Oh  Fount  of  Love  Divine  ! 
Oh  Heart  of  God  !  art  Thou  constrained  to  plead 
That  I  should  love  Thee  ?    Jesu  !  I  have  need 
Of  pardon,  pity;  this  said  heart  of  mine 
Yearns,  evermore,  for  that  sweet  love  of  Thine, 
So  freely  given:  many  a  thought,  and  deed. 
And  word  of  mind  have  caused  Thy  Heart  to  bleed 
Dear  Lord  !   afresh;  yet  for  Thy  love  I  pine, 
I  faint,  I  languish:  dost  Thou  ask,  once  more, 
"  Lovest  thou  Me  ?  "    What  answer  dare  I  make  ? 
"  Thou  knowest  that  I  love  Thee," — ^though  full  sore. 
For  sin  of  mine  Thy  loving  Heart  doth  ache. 
Oft  and  again  I  grieve  Thee, — I  implore, 
Grant  me  to  love  Thee  better;  Jesu  !  make 
My  heart  Thy  dwelling,  for  Thine  own  Heart's  sake. 
Hionireal.  Francis  W.  Grey. 


FROM  OXFORD  TO   ROME. 


The  Oxford  or  Tractarian  Movement  seems  to  have  been  a  sort  of 
spiritual  reaction,  of  mysterious  origin. 

Doubtless,  its  immediate  exciting  cause  lay  in  the  action  of  Par- 
liament and  the  Reform  Bill  of  1833,  which  swept  away  at  a  blow 
ten  Irish  sees  and  constituted  a  direct  attack  upon  the  Church  of 
England,  an  attack  which  menaced  her  liberties  and  her  very  life. 
That  their  attachment  to  her  should  have  led  a  group  of  devoted 
men  to  rally  in  defense  of  her  rights  is  not  in  the  least  surprising; — 


128  THE  GLOBE. 

but  when  we  consider  how  quickly  the  movement  went  beyond  this, 
reaching  out  eagerly  toward  the  ancient  principles  of  authority  and 
catholicity,  which  to  the  ultra-Protestant  wing  of  the  Establishment 
were  only  anathema;  and  how  these  principles  have  been  working 
invisibly  ever  since,  like  the  leaven,  which  will  not  cease  to  work — 
and  we  have  our  Lord's  word  for  it ! — "  till  the  whole  is  leavened; " — 
we  cannot  fail  to  see  the  divine  as  well  as  the  human  element  in  the 
change  thus  wrought. 

Some  writers  maintain,  and  with  reason,  that  the  question  of  Ro- 
man Catholic  emancipation  had  led  to  a  closer  study  of  Catholic 
theology  in  England,  in  order  to  discover  the  real  points  of  difference 
between  Catholics  and  Protestants,  and  that  this  study  had  modified 
men's  minds;  but,  apart  from  this,  toleration,  as  a  practical  measure, 
had  commended  itself  to  thoughtful  people:  a  gentler  spirit  toward 
their  Catholic  opponents  had  been  quietly  pervading  the  land,  and 
the  publication  of  Keble's  "  Christian  Year,"  in  1828,  called  general 
attention  to  the  beautiful  sequence  of  Christian  truth,  which,  in  both 
systems,  the  Roman  and  the  Anglican,  held  honored  place.  Points 
of  union,  such  as  this  mutual  observance  of  feasts  and  facts,  being 
emphasized  rather  than  points  of  difference,  the  work  of  the  poet, 
with  its  sweet  persuasion,  counterbalanced  the  wrangling  of  adverse 
theologians  and  proved  effectual  for  good. 

Yet,  while  these  softening  influences  were  falling  on  "men  of 
good-will,"  the  French  Revolution  had  been  intensifjang  evil.  Its 
destructive  and  disorganizing  forces  had  entered  England  insidiously, 
and  become  the  latent,  fermenting  principles  of  the  Whig  policy  of 
the  day.  This  party,  once  in  power,  had  no  scruple  in  assailing  the 
English  Church.  It  struck,  indeed,  at  her  very  heart.  How  could 
true  spiritual  freedom  be  made  to  co-exist  with  State  control  of  her 
corporate  life  ?  Such  was  the  crucial  question,  then,  as,  in  fact, 
it  is  now. 

Her  victorious  foes  went  even  further.  It  was  urged  in  Whig 
circles  that  parliamentary  councils  should  be  empowered  to  revise 
her  liturgies  and  recast  her  Articles  of  BeUef.  It  was  more  than  a 
dispute  over  appointments  and  temporalities.  It  had  trenched  upon 
higher  things. 

In  this  crisis,  the  authorities  of  the  Establishment  stood  feebly 
inactive.  But  thinking  men  everywhere  were  roused,  protest  arose 
on  all  sides,  men  of  all  shades  of  belief,  men  of  earnestness  and  sin- 
cerity, sprang  to  the  front,  eager  to  defend  the  outraged  cause. 


FROM  OXFORD  TO  ROME.  129 

From  the  heai^t  of  this  strong  excitement  came  the  "  Oxford  Move- 
ment." 

Its  spirit  was  that  of  a  generous  defense  of  the  English  Church, 
a  wilhngness  to  stand  by  her  and  face  her  foes.  And  who  better 
fitted  to  deal  with  the  points  at  issue  than  the  trained  scholars  of  her 
noblest  University  ?    So,  at  Oxford,  the  strife  began. 

On  July  14,  1833,  John  Keble  delivered  his  great  discourse  on 
the  "  National  Apostasy."  It  was  a  fiery  protest  against  the  sup- 
pression of  the  Irish  sees,  a  political  measure  supported  by  the  Whigs 
for  purely  political  purposes.  "  It  was  also  a  challenge,"  says  a  recent 
writer,  "  a  summons  to  meet  the  new  state  of  things  face  to  face, 
full  as  it  was  of  immediate  and  imminent  peril, — to  consider  how  it 
should  be  received  by  Christians  and  Churchmen, — and  to  study 
the  causes  and  significance  of  this  hostile  action  by  the  Houses  of 
ParUament." 

Among  the  throng  that  flocked  to  hear  him  was  John  Henry 
Newman,  already  a  man  of  note  in  his  College.  He  saw,  at  a  glance, 
that  Keble's  address  was  the  trumpet-blast  for  a  rally,  and  stood 
ready  to  become  its  leader.  The  first  actual  step  in  the  great  forward 
movement  was  taken  at  Hadley,  where  a  small  caucus  was  held.  Out 
of  this  meeting  came  the  "  Tracts  for  the  Times." 

These  famous  essays  appeared  at  Oxford  during  the  years  between 
1833  and  1841.  In  most  cases,  Dr.  Newman  was  their  author,  though 
Keble  aided  in  their  revision.  Other  able  writers  joined  them  as  the 
years  went  by,  drawn  by  sympathy  with  the  new  movement.  Among 
its  principal  promoters  were  R.  H.  Froude,  a  Fellow  of  Oriel;  Rev. 
Isaac  Williams,  Fellow  of  Trinity,  author  of  the  "  Cathedral  and 
other  Poems  ";  Rev.  Hugh  Rose,  of  Cambridge;  Ward,  Oakley  and 
others. 

The  Tracts,  themselves,  at  the  outset,  were  short  essays,— some- 
times mere  notes, — designed  to  rouse  the  members  of  the  Church 
to  a  sense  of  the  alarming  position  wherein  she  was  placed.  But 
other  and  more  important  matters  strode  in.  Tenets  closely  resem- 
bling those  of  the  Church  of  Rome  were  put  forward,  and  the  anony- 
mous authors  urged  the  restoration  of  High  Church  theology  as  held 
by  the  Anglican  divines  of  the  seventeenth  century. 

The  year  succeeding  the  Hadley  Conference  passed  quietly.  New- 
man was  at  this  time  Vicar  of  St.  Mary's,  Oxford  (which  was  also 
the  University  Church),  and  its  regular  preacher. 

His  discourses  supplied,  as  it  were,  a  key  to  the  Tracts,  giving 

VOL.  VII.— 9. 


130  THE  GLOBE, 

full  explanation  of  their  tendency  and  scope.  The  doctrines  of 
Apostolical  Succession,  Priestly  Absolution,  Baptismal  Regenera- 
tion, the  Eeal  Presence,  the  Authority  of  the  Church  and  the  value 
of  Tradition,  which  had  long  lain  hid  in  the  language  of  the  Prayer- 
book,  were  rescued  from  oblivion  and  shown  as  treasure  trove.  The 
Tracts  were  widely  read,  and,  plainly,  doing  their  work.  To  all  this 
Newman's  beautiful  sermons  brought  most  powerful  aid.  Intellect- 
ually and  spiritually,  his  sway  over  his  fellow-men  could  not  fail  of 
recognition. 

Yet,  what  the  new  movement  greatly  needed,  at  this  point,  was 
official  support,  the  approval  and  sanction  of  some  recognized  au- 
thority. This  neither  Keble  nor  Newman  could  give,  since,  as  yet, 
their  fame  had  not  overleaped  University  limits.  Therefore,  th6 
adhesion  of  Dr.  Pusey,  Eegius  Professor  of  Hebrew  and  Canon  of 
Christ  Church,  who  joined  the  movement  in  1835,  was  greeted  with 
great  enthusiasm. 

His  influence  was  at  once  felt.  "  Under  his  direction,'*  says  one 
authority,  "  the  Tracts  took  on  a  different  tone  and  shape.  Instead 
of  being  the  brief  and  incomplete  essays,  which  had  previously  ap- 
peared. Tracts  sixty-seven,  sixty-eight  and  sixty-nine  formed  three 
divisions  of  a  Treatise  covering  more  than  three  hundred  pages. 
From  this  time  on  the  Tracts  became  serious  and  well-prepared  pro- 
ductions." 

At  this  time,  very  nearly.  Dr.  Pusey  issued  his  Tract,  "  On  the 
Benefit  of  Fasting  "  and  the  two  previously  mentioned,  sixty-seven 
and  sixty-nine,  "  On  Holy  Baptism." 

On  all  sides  rose  an  outcry.  It  was  asserted  everywhere  that  these 
uTitings,  by  men  in  authority,  would  eventually  lead  those  concerned 
in  the  effort  from  the  AngHcan  belief  to  the  Roman  Catholic  fold. 
In  short,  the  movement  was  felt  to  be  dangerous. 

The  first  opposition  appeared  in  1838.  The  Bishop  of  the  Diocese 
entered  complaint  in  the  matter  of  the  Tracts,  yet  failed  to  officially 
demand  their  suppression.    So  the  Tractarians  went  on  their  way. 

Newman,  himself,  made  the  first  break  in  their  ranks.  The  next 
year,  1839,  found  him  seriously  disturbed  in  mind.  Thus  far  he  had 
been  an  earnest  antagonist  of  the  Roman  Church.  He  was  one  of 
those  who  transferred  their  support  from  Sir  Robert  Peel  to  Sir 
Robert  Inglis  on  occasion  of  the  former's  introducing  the  Roman 
Catholic  Relief  Bill;  and  one  object  of  the  present  Oxford.  Move- 
ment, as  he  well  knew,  was  to  antagonize  the  Romanizing  as  well 


FROM  OXFORD  TO  ROME.  131 

as  the  Dissenting  tendencies  of  the  times  hy  restoring  the  primitive 
and  catholic  character  of  the  Church.  Yet,  now,  doubt  began  to 
cloud  his  soul. 

And  here,  for  the  first  time,  we  feel  that  the  place  whereon  we  are 
standing  is  holy  ground.  Newman's  spiritual  struggles,  after  all  is 
said,  are  what  give  this  matter  of  the  Oxford  Movement  its  vital  and 
human  interest.  The  sensitive  sympathizer  would,  indeed,  give 
thanks  if  that  cup  might  have  passed  from  him.  The  pathos  of  his 
wonderful  hymn,  "  Lead,  kindly  Light,  amid  th'  encircling  gloom," 
is  felt  wherever  it  goes  and  the  lines  of  sorrow  on  his  face  tell  the 
same  story.  They  are  not  lines  of  bitterness,  but  of  supreme  grief — 
overpassed  indeed,  through  the  Lord's  mercy,  but  never  to  be  effaced. 
For  Newman's  was  an  intense  nature,  deep  and  strong,  the  last  in  the 
world  to  throw  off  its  religious  allegiance,  as  one  draws  off  a  glove. 

We  cull  from  his  biographers  something  of  the  story, — part  of 
the  poor  fraction,  which  is  all  they  have  to  give.  Only  his  Master 
and  Lord  knows  the  whole.  It  is  the  secret  of  those  heavenly  places 
whither  His  servant  has  gone  to  meet  Him. 

The  first  touch  of  power  which  he  felt  and  recognized  seems  to 
have  been  at  the  hand  of  Cardinal  Wiseman. 

"  While  reading  the  history  of  the  Monophysites,"  says  one  nar- 
rator, "  a  friend  placed  before  him  an  article  by  Mgr.  Wiseman,  deal- 
ing with  certain  "  Anglican  Pretensions."  In  this  paper  he  found 
a  clue  to  the  real  difficulty  of  the  Monophysites.  For  one  instant  the 
veil  was  lifted  and  he  comprehended  "  that  the  Church  of  Rome  was, 
after  all,  in  the  right.^'  But  the  shadows  fell  over  him  anew  and 
sharply  vexed  with  himself,  he  decided  to  depend,  in  future,  wholly 
upon  the  light  of  his  own  reason. 

This  momentary  uneasiness  of  soul  he  mentioned  to  only  two  per- 
sons. But  he  no  longer  spoke  with  the  same  clearness  and  confidence 
as  to  the  "  value  of  the  Anglican  position." 

After  this  experience,  in  the  month  of  August,  1839,  he  ceased 
to  attack  Rome  as  schismatic.  His  new  teaching  was  that  "  Rome  is 
the  Church  and  we,  too,  are  the  Church."  This  was  the  idea  of  his 
article  on  "  The  Catholicity  of  the  Church  of  England,"  issued  in 
January,  1840, — which  his  biographer  describes  as  "  the  first-fruits 
of  restored  spiritual  peace  within  his  soul." 

Then,  early  in  1841,  came  the  famous  Tract  number  90,  which 
drove  the  authorities  of  the  University  to  open  warfare.  The  Heads 
of  Houses,  at  Oxford,  condemned  it  and  the  Bishop  of  Oxford  called 


132  THE  GLOBE. 

upon  Newman  to  discontinue  the  publication,  a  request  with  which 
he  at  once  complied.  Yet,  in  his  letter  to  the  Bishop  on  the  matter, 
although  he  tendered  ready  submission, — for  Newman  was  in  no 
wise  contumacious  and  too  great  a  man  to  miss  the  grace  of  humihty, 
— he  calmly  defended  the  positions  assumed  in  his  Tract  and  in  the 
series  as  a  whole. 

Tract  No.  90  was  designed  to  show  that  much  Koman  doctrine 
might  be  held  consistently  with  subscription  to  the  Thirty-nine  Ar- 
ticles; that  the  Articles  do  not  contravene  Catholic  teaching, — as 
far  as  this  coincides  with  that  of  the  Fathers  and  the  Primitive 
Church; — ^that  they  only  partially  oppose  Catholic  dogma  and  are 
mainly  directed  against  certain  special  errors  of  Rome. 

"  But  between  the  months  of  July  and  November,"  says  the  biog- 
rapher, "in  this  same  year,  1841,  Newman  received  three  blows 
which  crushed  him  to  the  earth.  In  the  course  of  a  translation  from 
Saint  Athanasius  " — a  series  of  these  versions  had  been  issued,  to- 
gether with  the  Tracts,  called  a  "  Library  of  Translations  from  the 
Greek  and  Latin  Fathers,"  Newman  editing,  in  conjunction  with 
Keble  and  Dr.  Pusey, — "his  old  doubts  started  again  to  life.  In 
re-perusing  the  history  of  the  Arians  he  came  anew  upon  the  truths 
taught  by  the  primitive  Church.  They  stood  out  before  him  with 
increased  clearness  and  he  was  continually  beset  by  his  old  thought, 
that, '  after  all,  the  Church  of  Rome  was  in  the  right.' " 

He  was  suffering  tortures  from  this  dislocation  of  things,  spirit- 
ually, when  the  second  blow  fell. 

The  Bishops,  one  after  the  other,  denounced  the  Tracts.  In  this 
general  Episcopal  action  Newman  saw  his  condemnation. 

Under  the  third  blow  he  could  no  longer  keep  silence.  It  was  in 
regard  to  the  famous  bishopric  of  Jerusalem.  He  drew  up  a  solemn 
protest  which  he  sent  to  the  Archbishop  of  Canterbury  as  well  as  to 
his  own  Diocesan. 

But  Newman's  career,  in  connection  with  the  Oxford  Movement 
was  over.  He  -withdrew  to  meditate  in  quiet  upon  his  future  course. 
And  he  had  many  aJlied  topics  for  meditation. 

For  he  was  in  a  net-work  of  difficulties.  His  influence  over  others 
had  become  very  great.  The  whole  Tractarian  movement  circled 
round  him.  Its  supporters  looked  to  him  as  its  head:  and  any  im- 
portant decision  on  his  part  was  liable  to  disorganize  it  or  destroy 
it  altogether.  Then,  there  were  many  young  people  under  his  care, 
placed  there  by  confiding  Anglican  relatives.    He  could  not  allow 


FROM   OXFORD  TO  ROME.  133 

these  to  enter  the  Roman  Church — as  many  of  them  were  inclined 
to  do — unless  his  own  convictions,  on  the  whole  matter,  should  grow 
more  clear.  He  could  not  lead -others  toward  a  step  which  he  was 
not,  himself,  ready  to  take.  Upon  his  College,  upon  the  English 
Church,  upon  the  world  of  letters,  even,  his  action  would  take  effect. 
His  very  strength  as  a  leader  and  teacher  made  him  weak  at  this 
Juncture.  The  Valley  of  Decision  was,  to  him,  a  valley  of  darkling 
shadows. 

"  His  soul,"  says  the  biographer,  "  was  rent  by  attractions  and  re- 
pulsions, at  war  with  each  other." 

He  could  not  go  to  Rome  "  on  account  of  the  honors  paid  to  the 
Virgin  Mary  and  the  Saints" 

"  His  chief  desire,  nevertheless,  was  for  union  with  Rome,  as  of 
Church  vdih  Church." 

His  first  action  was  to  resign  his  position  as  editor  of  the  British 
Critic  and  it  passed  over  into  the  hands  of  Ward  and  Oakley.  This 
review  had  been  the  chief  organ  through  which  these  thinkers  im- 
posed their  views  on  the  Oxford  party.  Of  Ward  it  has  been  said  that 
his  writings  always  tended  to  establish  a  comparison  between  the 
Church  of  England  and  the  Church  of  Rome.  As  a  general  result, 
tliis  comparison  grew  more  favorable  to  the  claims  of  the  latter — 
claims  that  were  far  from  losing  force,  as  felt  by  these  men  amid  the 
on-rushing  of  events.  As  to  Ward,  personally,  nothing  can  add  to 
the  poetic  tribute  paid  him  by  Lord  Tennyson.  In  this  elegant  son- 
net we  find  the  generous  analysis  of  friendship,  expressed  with  great 
beauty  and  alive  with  poetic  power. 

In  1843  the  British  Critic  was  discontinued,  to  be  replaced  by  a 
more  moderate  publication,  the  Christian  Monitor,  edited  and  di- 
rected by  Dr.  Pusey. 

It  was  now  Pusey's  turn  to  receive  rebuke.  In  consequence  of  a 
sermon  on  "The  Holy  Eucharist,  a  Comfort  to  the  Penitent," 
preached  before  the  University,  he  was  suspended  from  preaching 
by  the  Vice-chancellor  for  three  years,  on  the  allegation  that  his 
language  on  the  subject  of  the  Real  Presence  was  beyond  what  is 
sanctioned  by  the  Formulmdes  of  the  Church  of  Englamd.  Dr.  Pusey 
entered  protest,  however,  and  appealed  to  the  teaching  of  former 
English  divines. 

In  the  same  year  Newman  reached  two  most  important  and  sig- 
nificant decisions;  in  February  he  wTote  a  formal  retraction  of  all 
the  harsh  and  painful  things  he  had  said  or  written  against  the 


134  THE  GLOBE. 

Church  of  Rome  and  in  September  he  resigned  the  Vicarage  of  Saint 
Clary's  at  Oxford. 

The  new  Puseyite  review  raised  much  excitement  and  alarm. 
Party  susceptibilities  grew  more  intense;  there  was  war  in  the  air. 

Ward,  however,  rose  to  the  height  of  the  occasion.  He  went  to 
work  at  once  and  produced  his  famous  book,  "  The  Ideal  of  a  Chris- 
tian Church." 

For  six  months  the  authorities  took  no  official  cognizance  of  its 
publication;  a  committee,  nevertheless,  examined  the  work.  A  cer- 
tain number  of  alarming  propositions  were  culled  from  it  and  laid 
before  the  entire  Faculty. 

Then,  the  authorities  held  session.  "Ward's  book  was  quickly  con- 
demned and  he,  himself,  deprived  of  his  University  degrees. 

The  day  of  Ward's  condemnation, — being  that,  also,  of  his  book, — 
February  13,  1845,  marks  a  memorable  point  in  this  religious  drama 
of  England. 

"  From  this  hour,"  says  the  Ecclesiastical  Review,  "  it  was  plain 
what  would  become  of  a  goodly  number  of  these  men,  full  of  virtue, 
ability  and  learning,  who  but  recently  gave  promise  of  remaining 
forever  valiant  servitors  of  the  English  Church.  If,  up  to  this  point, 
there  had  been  room  to  doubt,  in  many  cases,  whether  they  would 
linger  in  her  fold  or  not,  this  doubt  could  no  longer  exist.  It  was 
now  only  a  question  of  time,  how  soon  they  would  break  the  bonds 
which  held  them  to  that  body  and  renounce  their  ancient  allegiance. 

"An  infallible  sign  was  showing  what  must  needs  be  done  by  those 
who  had  struggled  so  painfully — often,  indeed,  so  pitiably — to  keep 
faith  with  God  and  conscience;  on  one  side,  they  were  invited  to 
come, — on  the  other,  they  were  bidden  with  asperity  of  scorn,  to  go. 
What  resulted  could  be  no  secret  to  anyone." 

During  the  autumn  and  the  year  ensuing,  the  friends,  whose 
names  and  faces  had  been  so  long  familiar  in  Oxford,  disappeared 
from  their  places,  withdrawing  one  after  the  other. 

In  September,  1845,  Ward  was  received  into  the  Catholic  Church. 
In  October,  Newman  likewise  sought  admission.  Later,  Faber,  Man- 
ning, Spencer,  Oakley,  Morris  and  others  followed. 

The  Oxford  Movement  had  done  its  work.  The  results  of  that 
work  are  facing  us  to-day. 

The  wave  which  swept  Homeward  was  of  priceless  value  to  her 
communion.  It  is  a  curious  study  of  influence,  as  from  one  mind  to 
and  upon  another.    Cardinal  Wiseman,  in  some  mysterious  spiritual 


FROM  OXFORD  TO  ROME.  135 

way,  touched  Newman;  the  latter,  again,  flung  his  wonderful  power 
over  Faher,  whose  poems  are  touching  the  whole  world — Anglicans, 
Dissenters  and  Catholics  alike — while  his  prose  works  form  the  best 
of  weapons  for  the  Catholic  cause;  and  thus  we  see  the  links  forged — 
the  first  few  links — of  an  endless  chain.  The  growth  of  the  Koman 
Church  in  England,  of  late,  has  been  something  phenomenal  and  the 
seed  sown  at  Oxford — how  or  why  the  Lord  of  the  harvest  alone 
knows  ! — in  the  hearts  of  Newman,  Ward  and  Manning  is  still  bear- 
ing abundant  fruitage. 

Throughout  the  Anglican  Church  the  power  of  the  Oxford  Move- 
ment, though  less  direct,  has  been  no  less  actual.  The  teaching  of 
Keble  and  Pusey,  who  remained  within  her  pale,  only  brought  it  to 
bear  more  fully  on  the  men  of  their  day  and  generation.  It  has  been 
and  still  is  permeating  her  whole  life,  not  alone  in  Great  Britain  but 
throughout  her  world-wide  empire.  Even  here,  in  the  Episcopal 
Church  of  the  United  States,  its  touch  is  daily  felt.  The  number 
of  so-called  "High  Church^'  Bishops  has  been  steadily  increasing 
for  the  last  twenty-five  years;  and  what  that  means  of  spiritual 
change  among  her  laity  and  lower  clergy  is  past  human  estimate.* 

What  will  be  the  end  of  this  silent  change  of  attitude  toward  the 
vital  truths  of  the  Oxford  Movement,  what  this  intimate  molecular 
alteration  of  feeling  may  bring  about,  at  last,  it  is  hard  to  tell.  But 
we  may  well  thank  God,  every  day,  for  its  practical  fruitage  in  self- 
sacrifice,  in  larger  measure  of  Christian  giving,  in  sisterhoods  and 
brotherhoods — ^both  unknown  of  old — in  organized  charities,  in  a 
fuller  ritual,  in  retreats  and  humilities  of  prayer. 

That  the  outcome  of  a  willing  reception  of  Divine  truths — as  of 
Absolution,  the  Real  Presence  and  the  like — should  be  the  illumina- 
tion of  heart  that  leads  to  the  reception  of  more  truth,  is  to  be  ex- 
pected; that  more  of  Christ  and  more  of  grace  should  bring  the 
Anglican  Church  into  more  sympathy  with  those  who  know  and 
prize  a  Hke  grace  is  to  be  hoped  for;  and  the  lesson  of  closer  com- 
prehension of  each  other  and  a  deeper  charity  should  come  out  of 
it  all — and  to  us  all. 

Gardiner,  Me.  Caeoline  D.  Swan. 


*  Within  the  past  few  weeks  one  of  the  ablest  and  most  conscientious 
representatives  of  this  movement — Rev.  Fr.  Maturin  of  Philadelphia  has 
become  a  convert  to  Eoman  Catholic  faith. — The  Editor. 


136  THE  GLOBE. 


CARDINAL  GIBBONS'   NEW   BOOK. 


The  Ambassador  of  Christ.  By  James  Cardinal  Gibbons,  Arch- 
bishop of  Baltimore.  Baltimore,  New  York,  and  London:  John 
Murphy  &  Company.    1896. 

This  book  was  sent  to  me  by  the  publishers  with  a  special  request 
that  I  would  write  a  review  of  it,  and  I  gladly  comply  because,  after 
a  careful  reading  of  the  work,  I  find  that  I  can,  in  the  main,  speak 
well  of  it.  I  must  say,  however,  that  I  have  no  sympathy  with  the 
rhetorical  unmixed  laudations  that  various  Catholic  hack  writers 
have  already  heaped  upon  the  Cardinal's  excellent  book,  and  if  I  at 
all  understand  what  seems  to  me  to  be  the  sweet  simplicity  and  sin- 
cerity of  his  nature,  he  is  one  of  the  last  men  on  earth  to  derive  any 
pleasure  from  such  fulsome  and  senseless  flattery.  In  truth  Cardinal 
Gibbons  has  always  seemed  to  me  nearer  akin  to  a  select  circle  of 
Protestant  preachers  who  were  among  the  friends  and  idols  of  my 
own  early  ministerial  life  than  to  any  of  the  Catholic  prelates  of  our 
time  or  of  preceding  times. 

I  refer  particularly  to  such  men  as  the  Rev.  Albert  Barnes,  an-^ 
the  Eev.  Dr.  Boardman  (Presbyterians  of  Philadelphia)  and  the  Rev. 
Dr.  William  Adams  and  Rev.  H.  B.  Smith,  also  Presbyterians,  of 
New  York,  and  the  Rev.  Dr.  Leonard  Bacon — Congregationalist,  of 
New  Haven — all  of  whom  were  still  in  their  later  prime  about  forty 
years  ago — ^and  they  were  all  learned  men,  gifted  men,  and  of  the 
sincerest  type  of  Christian  life  and  orthodoxy.  I  may  be  pardoned 
for  adding  here  that  between  those  men  and  the  upstart  impertinent 
nobodies  of  the  Parkhurst  type — who  occupy  their  old  pulpits  in 
these  days,  there  is  such  a  gulf  of  descent  that  I  often  wonder  what 
this  nineteenth  century  may  yet  come  to  if  the  present  rate  of  fearful 
ministerial  degradation  goes  on. 

It  gives  me  pleasure  to  say  in  this  connection  that  the  reading 
of  Cardinal  Gibbons'  latest  book  has  confirmed  my  good  opinion  of 
the  man.  Nevertheless  my  criticism  of  his  work  will  not  be  wholly 
in  praise. 

The  salient  and  striking  points  of  the  book — are  first  its  beauti- 
ful and  exalted  piety  ;  so  evident  and  so  sincere  that  none  but  sheer 
blasphemers  could  question  or  do  other  than  admire  it. 


CARDINAL  GIBBONS'  NEW  BOOK.  137 

Second — its  easy  familiarity  with  the  sacred  Scriptures  and  its  apt 
and  copious  quotations  from  the  same  ;  and  I  hold  that  these  points 
alone  are  sufficient  to  commend  the  book  as  a  safe  and  excellent 
guide  for  the  students — Catholic  and  Protestant — of  the  present  and 
of  future  generations.  I  think,  moreover,  that  this  last  named  feat- 
ure of  the  Cardinal's  work  will  more  than  anything  else  commend 
it  to  the  reverent  attention  of  the  Protestant  worid. 

For  while  it  is  true  that  the  Church  is  older  than  the  Scriptures  it 
is  also  true  that  it  is  only  the  apostolic  and  directly  inspired  Church 
that  is  older  than  the  Scriptures,  and  there  is  a  strong  and  lurking 
suspicion  not  only  among  ignorant  Protestants,  but  throughout  the 
modern  intellectual  evolution  of  Protestantism  that  the  Roman 
Cathohc  Church  of  these  late  centuries — without  showing  any  proofs 
of  apostolic  inspiration — ^is  showing  many  proofs  of  a  mistaken  con- 
sciousness of  superiority  to  the  Scriptures  and  a  tendency  to  ignore 
them. 

In  view  of  these  Protestant  notions — which  I  am  by  no  means  de- 
fending— I  look  upon  Cardinal  Gibbons'  new  book  as  in  some  sense 
a  providential  work  inspired  of  heaven  for  the  especial  benefit  of  our 
times. 

Again  there  is  a  beautiful  fluency  in  the  composition  which  im- 
plies that  the  Cardinal,  with  or  without  assistants,  and  though  no 
longer  young,  is  growing  clearer  and  stronger  in  his  style  as  a  writer. 
The  style  is  hardly  to  be  called  masterful.  It  frequently  falls  to  the 
commonplace  and  is  partially  lacking  in  literary  dignity;  but  it  is 
sweet,  lucid  and  mind-fastening  by  reason  of  other  excellent  quali- 
ties already  named.  These  are  among  the  more  praiseworthy  prop- 
erties of  the  book  and  it  were  easy  to  weave  sentence  after  sentence 
from  numberless  pages  in  justification  of  such  praise. 

Within  certain  familiar  circles  of  classical  scholarship  the  book  is 
also  very  apt  in  its  quotations  and  references.  The  oratory  of 
Demosthenes,  the  rhetorical  patriotism  of  Cicero,  and  the  philosophy 
of  Seneca  are  all  brought  into  the  service  of  this  latest  eulogy  of  the 
many  excellencies  that  ought,  and  that — as  a  matter  of  fact — do 
frequently  adorn  the  lives  and  services  of  the  Ambassadors  of  Christ. 

I  do  not  understand,  however,  that  any  or  all  of  these  points  of 
excellence  mark  any  especial  greatness  of  mind  or  any  especial  liter- 
ary greatness  on  the  part  of  the  author — and  I  fancy  the  Cardinal 
himself  would  be  the  last  to  claim  such  greatness  in  either  line;  but 
the  qualities  named  do  show  a  chaste  and  beautiful  Hfe, — which  is  of 


138  THE  QLOBE. 

infinitely  more  value  than  literary  genius,  and  they  also  show  a  pa- 
tient, even,  intelligent  study  of  the  Scriptures,  in  the  spirit  that  gave 
us  the  Scriptures,  and  for  these  reasons  the  book  will  serve  as  a 
chosen  land-mark  of  the  scriptural  learning  and  piety  of  the  Amer- 
ican Catholic  hierarchy  of  our  day. 

My  complaint  with  the  book  for  other  reasons  will  be  just  as  em- 
phatic as  my  praise  of  it,  for  the  reasons  named. 

In  some  respects  the  preface  to  this  book  is  the  most  important 
part  of  it,  and  at  the  same  time  the  most  unsatisfactory  part  of  it. 

It  is  the  most  important,  because  it,  more  than  any  other  portion 
of  the  book,  deals  with  one  of  the  living  if  not  burning  questions  of 
our  own  day — namely — what  is  called  "Americanism"  in  relation 
to  religion  in  general  and  to  Catholic  religion  in  particular;  and  it 
is  here — I  think,  that  the  Cardinal  shows  most  palpably  the  limited 
and  local  character  of  his  intellect.  The  preface  opens  beautifully 
as  follows — "A  pious,  learned  and  zealous  priesthood  is  the  glory 
of  the  Church  of  God."  To  this  sentiment  all  earnest  Protestants 
as  well  as  all  true  Catholics  will  respond,  at  once,  with  a  hearty — 
amen,  and  it  must  be  admitted  with  gratitude  that  the  Cardinal,  in 
the  best  chapters  of  his  book,  goes  on  to  show  in  what  this  glory 
consists  and  what  beneficent  service  it  renders  to  m'ankind. 

He  takes  no  cognizance  of  the  well-known  fact,  however,  that  in 
our  times  many  thousands  of  intelligent  American  citizens — "  pro- 
gressive, scientific,"  etc.,  etc.,  are  of  the  opinion  that  neither  God 
nor  man  has  any  real  need  of  or  use  for  this  priesthood.  Perhaps 
he  is  not  familiar  with  this  fact — ^and,  perhaps,  his  ignorance  of  it 
may  have  much  to  do  with  what  seems  to  me  his  over-estimate  alike 
of  the  "  piety,  fairness  and  justice  "  of  the  American  people. 

Here,  for  instance,  are  expressions  that  might  have  been  written 
by  an  Angel  in  Heaven  out  of  sheer  charity,  or  by  a  diplomat  for 
mere  bunkum,  but  which,  to  my  mind,  show  an  utter  ignorance  of 
the  prevailing  type  of  American  character. 

"  It  may  also  be  observed  that  rabid  bigotry  is  not  a  plant  that 
flourishes  on  American  soil."  .  ,  .  "Americans  are  fundamentally 
a  religious  people."  ..."  They  have  a  deep  sense  of  justice  and 
fair  play."  ..."  They  are,  withal,  a  law-abiding  people  " — and 
finally — "  While  the  Catholic  religion  accommodates  itself  to  every 
form  of  government  it  has  a  special  adaptability  to  our  own  political 
system  and  to  the  genius  of  the  American  people,"  etc.,  etc. 

Now  all  this  may  be  good  Pharasaic  yolicy.    It  may  be  a  sop  to 


CARDINAL  GIBBONS'  NEW  BOOK.  139 

Cerberus.  It  may  be  spotless  charity,  but  I  call  it  senseless  taffy, 
showing  on  the  part  of  the  writer  a  lamentable  ignorance  alike  of  the 
prevailing  character  and  history  of  the  American  people. 

It  will  not  do,  my  dear  Cardinal,  to  take  a  few  exceptional  Ameri- 
can characters  who — ^through  various  processes  of  supernatural  grace, 
have  become  loyal  converts  to  Catholic  faith,  or  a  few  exceptional 
characters  of  any  sect. 

We  must  take  Americans  and  American  history  en  masse — from 
the  time  of  the  discovery  of  this  country  until  now — ^in  making  up 
our  estimate  of  what  Americanism  really  means  in  world-'history, 
before  we  can  safely  pronounce  upon  the  theme  in  general  terms, 
such  as  you  have  used. 

What  are  the  facts  ?  Something  as  follows.  Groing  back  to  our 
earliest  times — in  the  South — Spanish  Americans — and  Catholics 
at  that — were  such  bigots,  and  so  full  of  injustice  and  unfairness  that 
they  never  tried  to  comprehend  the  simple  and  natural  virtues 
of  the  American  Indians,  but  outraged,  enslaved  and  murdered  them 
as  if  they — these  Cathohc  Christians — ^had  never  heard  or  known  of 
the  true  principles  of  Christianity. 

In  the  North  the  English  Americans  not  only  treated  the  Indians 
with  more  brutal  tyranny  and  slaughter  than  the  Spanish  treated 
them  in  the  South,  but  the  American  "Puritans,"  in  particular, 
manifested  their  bigotry,  unfairness  and  injustice  with  equal  severity 
toward  Quakers,  Episcopalians  and  especially  toward  English,  French 
Canadian  and  other  Catholics.  In  truth  the  rottenest  core  of  all 
human  bigotry,  unfairness  and  injustice  centred  in  New  England 
America  from  its  incipiency,  and  has  been  the  vilest  upas  tree  of 
all  human  history  during  the  last  two  hundred  years,  and  to-day 
it  is  harder  and  more  narrow-headed  than  ever. 

Moreover,  as  the  Scotch  and  Irish  Presbyterians  grew  to  power  in 
the  now  called  Middle  American  States  they  violated  every  principle 
of  fairness  and  justice  not  only  toward  the  more  peaceful  and  more 
just  and  more  refined  English  Quaker  elements  that  preceded  them 
in  these  States,  but  showed  no  regard  either  for  colonial,  British 
or  other  principles  of  loyalty  or  justice,  and  the  combination  between 
these  American,  Scotch  and  Irish  Calvinists  and  the  Yankee  infidels 
led  by  Sam  Adams,  Ben  Franklin  and  Co., — which  in  utter  lawless- 
ness overthrew  the  American  Colonial  governments  and  set  up  for 
themselves,  will  eventually  appear  in  the  annals  of  the  future  as  the 
most  dastardly  contradiction  of  all  the  principles  of  justice  and  fair- 


140  THE  GLOBE, 

ness  that  civilization,  so-called,  has  ever  witnessed.  In  truth  there 
is  no  signal  act  of  justice  in  our  whole  national  history. 

In  founding  this  government,  or  pretending  to  found  it  on  the 
principles  of  human  equality  and  justice  and  in  forming  our  Consti- 
tution nominally  on  these  principles — wliile  actually  holding  and 
binding  in  abject  slavery  nearly  one-sixth  of  our  then  population, 
the  American  recreants  from  a  sound  colonial  and  British  policy  per- 
petrated the  most  glaring  and  absurd  injustice  known  in  the  annals 
of  modern  nations.  Why  Americanism  is  the  synonym  for  injustice 
and  tyranny. 

It  is  needless  to  say  that  this  injustice  and  unfairness  went  on  till 
American  abolitionists,  inspired  by  English  and  Quaker  Christian 
justice,  upheaved  the  continent  and  buried  at  least  one  million  of 
the  best  of  our  American  race  in  its  ruins. 

Everybody  knows  that  our  American  treatment  of  the  American 
Indian  has  been  as  bigoted,  unfair,  unjust,  inhuman  and  blasphemous 
as  it  was  possible  for  the  conduct  of  one  race  toward  another  to  be. 
The  Chinese  represent  a  civilization  which  for  education,  equity  and 
justice  not  only  antedates  the  European  and  American  by  many  cen- 
turies, but  in  many  respects  is  superior  to  our  American  civilization 
up  to  this  hour,  and  yet  our  national  legislative  and  popular  action 
toward  the  Chinese,  prompted  and  dictated  by  ignorant,  and  bigoted 
Irish  hoodlumism  has  been  one  of  insufferable  and  inexcusable 
injustice  and  unfairness — even  beneath  contempt,  and  that  during 
the  last  quarter  of  a  century. 

About  forty  millions  of  our  so-called  Americans  of  all  European 
races — are  so-called  Protestants,  of  a  hundred  bigoted  and  contempt- 
ible creeds — and  about  fifteen  millions  of  all  European  races  are 
Catholics.  A  large  majority  of  these  Catholics  'are  so  conscientious 
regarding  the  matter  of  the  importance  of  religious  instruction  for 
their  children,  that  they  simply  cannot  send  those  children  to  the 
modem  Moloch  known  as  the  American  Public  School,  and  yet 
though  those  fifteen  millions  pay  their  full  share  of  the  school  tax 
this  beautiful  sense  of  justice  and  fair  play  which  the  good  Cardinal 
lauds  60  highly  is  so  blasted,  seared,  rotten  and  damnable  that  no 
portion  of  the  school  tax  is  devoted  by  the  Protestant  American  ma- 
jority toward  the  schools  which  Catholics  feel  bound  to  provide  for 
their  children.  Still — ^according  to  His  Eminence  of  Baltimore, 
Americans  are  not  bigoted,  but  are  just  and  have  a  fine  sense  of  fair- 
ness and  fair  play. 


CARDINAL  GIBBONS'  NEW  BOOK,  141 

A  pox  upon  such  senseless  palaver!  I  honor  and  love  the  Cardinal 
for  his  goodness,  but  I  could  almost  despise  him  for  his  lack  of  clear 
and  comprehensive  intelligence  on  this  and  on  other  themes.  The 
truth  is  that  he  and  some  other  American  prelates  had  better  stick 
to  their  trade  as  teachers  and  examples  of  piety  and  let  great  and 
commanding  national  questions  alone.  For  they  simply  do  not  un- 
derstand them.  Again  if  there  is  'anything  especially  characteristic 
of  the  Roman  Catholic  Church  it  is  obedience  to  constituted  author- 
ity, and  if  there  is  anything  especially  characteristic  of  Americanism 
from  ocean  to  ocean  it  is  to  be  a  law  unto  itself  and  not  to  care  a  rush 
for  constituted  authority.  Americanism  it  is  true  makes  enough 
laws  in  a  quarter  of  a  century  to  gag  the  universe  for  all  time — ^but 
nobody  minds  those  laws,  and  the  eternal  mischief  of  it  is  that  they 
are  not  worth  minding,  but  that  ninety  per  cent,  of  them  are  beneath 
all  civilized  contempt.  Still  the  Cardinal  says  we  are  a  law-abiding 
people  and  without  bigotry.  "Why  ignorant  bigotry  is  the  air  and 
life  of  average  Americanism.  New  England  Yankeeism  is  full  of  it. 
Our  Middle  States — Episcopacy — led  by  such  organs  as  the  Church- 
man of  New  York  and  the  Church  Standard  of  Philadelphia  is  full 
of  it. 

The  South  especially  in  Baptist  and  Methodist  persuasions,  is  full 
of  it  to  utter  blindness.  The  West — especially  in  its  legislative  en- 
actments is  more  than  full  of  it,  and  if  a  real  Jeremiah  or  a  real 
Diogenes  were  among  us  I  fancy  that  the  one  would  tear  his  hair  and 
the  other  dash  his  lantern  to  pieces  in  sheer  despair  of  finding  an 
unbigoted,  just  and  upright  American  citizen. 

Those  at  all  familiar  with  the  subject  know  that  the  hunkerite, 
liberal,  scientific  and  educational  bigotry  of  modern  Americanism  is 
at  once  more  binding  and  blinding  than  the  worst  forms  or  phases 
of  bigotry  ever  attributed  to  papists. 

The  infamous  bigotry  of  the  Puritanism  of  two  hundred  years  ago 
now  shows  itself  east  and  west  in  Maine  laws — school  laws — text- 
book laws — Raines  bills — etc.  etc.  etc. 

There  are  more  beastly  drunkards  in  the  State  of  Maine  than  in 
any  portion  of  this  continent  of  an  equal  number  of  inhabitants — yet 
that  wretched  fool-fossil  Neal  Dow  expresses  himself  satisfied  with 
the  working  of  his  bigoted  law. 

All  the  intelligent  people  of  the  State  of  Maine  know  the  facts 
to  be  as  I  have  stated  them,  and  most  of  these  people  drink  liquor 
as  freely  as  their  intelligent  fellow-beings  in  other  parts  of  the  world. 


142  THE  OLOBE. 

Maine  legislators  know  these  facts  and  they  themselves  drink  as  a 
rule;  Maine  authorities  know  these  facts  and  do  not  hesitate  to  tax 
unlicensed  saloon-keepers  to  aid  in  all  their  national  and  other  holi- 
days, and  yet  such  is  the  blinded  assinine  bigotry  of  the  people  of 
Maine  that  no  man  can  be  elected  to  the  Maine  legislature  who  is  not 
sworn,  falsely,  of  course,  to  uphold  the  Maine  law.  And  Maine  is  no 
more  bigoted  than  New  York,  Pennsylvania  or  Ohio. 

In  South  Dakota  a  neighbor  is  liable  to  be  fined  and  imprisoned 
for  offering  another  neighbor  a  glass  of  wine — ^yet  saloons  are  every- 
where open  there  as  in  Maine — and  as  all  the  world  knows — the 
Dakotas  are  the  Meccas  of  lascivious  and  adulterous  husbands  and 
wives  who  resort  thither  to  secure  lawful  American  divorces  by  the 
thousand. 

Why  ignorance  and  bigotry,  unfairness  and  injustice  are  the  very 
essences  of  American  civilization,  as  far  as  it  is  or  can  be  differen- 
tiated from  the  civilization  of  the  nations  of  the  Old  World,  and 
every  foreigner  that  has  come  here  these  last  two  hundred  years  has 
become  tainted  therewith.  It  is  not  true  moreover  that  the  rattlecat 
and  universal  falsehood  of  our  seasons  of  election  are  bloodless  and 
mere  vapor  of  earnest  partyism. 

It  was  rattlecat  Americanism  that  slew  Abraham  Lincoln.  It  was 
election  rattlecatism  that  murdered  Glarfield.  Guiteau  was  only  the 
weak-headed  honest  instrument  of  dishonest  newspaper  American  in- 
justice and  infamy. 

I  am  sorry  to  feel  obliged  to  say. these  things — thousands  of  Amer- 
icans are  excellent  people  and  many  hundreds  of  them  are  personally 
dear  to  me — ^but  the  entire  nation  is  cursed  with  bigotry,  unfairness, 
injustice,  insubordination,  and  nothing  but  conversion  by  the  grace 
of  God  in  Christ  Jesus  and  obedience  to  this  can  save  the  American 
people — Protestant  and  Catholic  from  approaching  hell-fire.  The 
Cardinal's  salve  and  soft  soap  will  not  do  it.  But  if  he  knows  no 
better,  he  must  use  the  best  elements  he  has  at  hand.  I  also,  must 
do  the  same. 

Of  the  chapters  immediately  succeeding  the  Preface  one  can  speak 
only  in  praise  for  reasons  already  indicated.  In  truth  the  entire  book 
— ^as  far  as  it  relates  to  the  subject  of  its  title  breathes  the  same  spirit 
of  fatherly  wisdom  and  charity  based  upon  many  of  the  most  beauti- 
ful passages  of  Scripture;  but  when  we  get  along  to  Chapter  XII., 
for  instance,  and  find  some  of  the  sublimest  and  most  supernatural 
utterances  of  our  Saviour,  touching  His  voluntary  obedience  to  the 


CARDINAL  GIBBONS'  NEW  BOOK,  143 

Father's  will  even  unto  death,  rather  than  to  His  own  human  will, 
followed  hy  references  to  Samuel  J.  Randall's  conduct  on  one  occa- 
sion when  he  was  speaker  of  the  House  of  Representatives,  as  if  illus- 
trating the  same  order  of  "  ohedience  to  Teachers,"  it  is  very  much 
like  a  drop  into  bathos  or  a  mud-gutter,  or  a  plunge  from  the  sublime 
to  the  ridiculous,  and  far  deeper. 

This,  however,  is  only  one  of  many  instances  in  the  book  wherein 
natural  and  prudent  morality,  based  on  a  cert'ain  kind  of  Yankee 
shrewdness,  is  found  side  by  side  with  some  of  the  holiest  examples 
and  teachings  of  holy  writ,  as  if  the  two  were  indicative  of  the  same 
sort  of  impulse  and  injunction.  Perhaps,  the  Cardinal  did  this  to 
make  his  book  popular  with  the  average  smart  American  public. 
For  my  own  part  I  could  wish  that  a  book,  so  careful  and  beautiful 
in  its  earlier  Scriptural  and  almost  inspirational  exaltation  had  been 
more  carefully  edited  so  that  these  confusions  between  the  natural 
and  supernatural  in  our  lives  had  been  avoided  by  deeper  and  more 
careful  discrimination.  In  truth  the  Cardinars  circle  of  reading, 
hence  of  authors  quoted,  outside  the  Scriptures  and  the  Fathers, 
seems  to  have  been  very  limited  and  very  unfavorable  as  aids  to  the 
subject  handled  in  this  volume.  If  it  had  ever  been  his  good  for- 
tune to  read  carefully  Matthew  Arnold's  "  Literature  and  Dogma  " — 
wherein  the  clear  distinction  is  made  between  highest  natural  moral- 
ity and  true  religion,  I  think  he  would  have  made  much  less  of  Ran- 
dall and  Blaine,  and  Dan  Webster  in  this  book  than  he  has  made, 
and  in  the  end  have  made  a  much  more  valuable  contribution  to  the 
church  literature  of  the  future. 

In  the  same  line  it  is  a  sort  of  duty  to  call  attention  to  the  fact  that 
while  frequent  reference  is  made  to  the  mere  political  rhetoricians 
of  American  literature  and  statesmanship,  I  do  not  recall  a  single 
reference  to  the  writings  and  speeches  of  Emerson,  Phillips,  Sumner 
and  others  of  similar  though  of  less  power  and  genius,  and  yet  all 
the  world  knows  that  these  latter  were  the  greatest  men  of  character, 
genius,  and  oratory  that  America  has  ever  produced.  In  truth,  out- 
side of  its  direct  Scriptural  and  ecclesiastical  quotation,  the  book 
reads  like  a  hap-hazard  muck-heap  of  newspaper  padding. 

All  this  indicates  to  me  that  while  Cardinal  Gibbons  is  a  man  of 
undoubted  Scriptural  learning,  with  ability  to  apply  this  learning 
to  the  immediate  use  of  the  true  Ambassador  of  Christ,  he  certainly 
is  not  a  man  of  deep  and  comprehensive  thought ;  in  fact  is  incapa- 
ble of  writing  on  great  international  world  problems  or  characters. 


144  THE  GLOBE. 

incapable  of  making  clear  and  sharp  discriminations  as  to  the  exact 
moral  or  mental  comparative  values  of  ancient  or  modem  literary 
and  political  characters  and  for  these  very  reasons,  as  I  said,  had 
better  stick  to  his  trade  as  a  Cardinal,  Archbishop  and  Scriptural 
teacher  of  souls  in  the  peculiar  and  exclusive  line  of  his  own  vocation. 

In  truth  the  Eoman  Catholic  Church  in  America  in  this  genera- 
tion is  literally  cursed  by  the  amateur  literary  and  political  utter- 
ances of  some  of  its  prelatical  and  priestly  and  lay  writers — who,  be- 
cause they  have  exalted  ecclesiastical  positions,  editorships,  and 
titles  are  constantly  publishing  books,  lectures,  editorials  etc.,  that 
ought  to  be  put  to  soak  in  silence  for  at  least  one  hundred  years. 

In  view  of  these  strictures  it  seems  but  just  to  speak  of  the  Car- 
dinal's handsome  and  liberal  candor  in  admitting  that  the  great  up- 
heaval known  as  the  Protestant  Reformation — while  inexcusable  in 
itself  and  especially  in  its  renegade  priests — was  excusable,  and  in 
some  sense  necessary  in  view  of  the  prevailing  corruption  of  the 
Church  during  the  centuries  immediately  preceding  those  dastards 
of  apostate  piety  known  to  history  as  Martin  Luther,  John  Knox 
and  John  Calvin. 

This  portion  of  the  Cardinal's  book  no  less  than  the  far  more 
beautiful  Scriptural  portions  of  it  will  be  especially  gratifying  to 
American  Protestants. 

On  the  whole  I  should  say  that  to  have  made  the  book  what  it 
ought  to  have  been  the  Cardinal  absolutely  needed  an  assistant  of 
far  wider  literary  reading  than  he  himself  can  be  credited  with,  and 
of  far  deeper  and  sharper  editorial  discrimination  as  to  what  should 
and  what  should  not  have  appeared  in  a  book  of  this  kind.  But  to 
the  utterly  blind  a  question  of  the  delicate  discrimination  of  the  de- 
grees and  shades  of  light  is  of  small  importance. 

William  Henry  Thorne. 


REST  THOU,   DEAR   HEART. 


Rest  thou,  dear  heart,  thy  long  day's  work  is  done, 

Damp  shadows  creep  the  hills — the  Master  nears  the  gate. 

Soft  fragrance  of  immortal  blooms  float  up  the  vale, 
Unwaning  joys — the  breath  of  His  Elate. 


CATHOLIOISM  UNDER  ELIZABETH.  145 

Wilt  open  wide  the  gate,  dear  heart,  He  stands, 

His  locks  are  languid  with  the  sleeping  dews, 
Hang  forth  your  lamps.  Faith,  Hope,  unwearying  Love. 

Ah  I  gentle  blending  of  their  peaceful  hues. 

1  hear  His  voice,  dear  heart,  though  low  He  calls, 

A  harmony  unknown  drifts  wide  my  spirit  o'er, 
As  sacred  cadence  of  seraphic  dream,  or  flow 

Of  singing  waters,  sweet,  from  the  Eternal  shore. 

The  gate  then  open  wide,  dear  heart,  nor  let  Him  wait, 
Like  dreaded  forms  press  chilling  glooms  around — we  are  apart. 

Oh  quick  I  let  me  but  look  into  His  shining  Face 
And  lay  my  fears  and  burdens  on  His  loving  Heart. 

He  comes — ^He  comes,  dear  heart, — ^the  night  is  past  I 

A  glory  blinds  mine  eyes — ^I  cannot  see. 
"  Dear  Master,  Thou  did'st  give  us  work  to  do — 

But  oh  !  how  poorly  was  it  done  by  me  ! " 

I  hear  again  that  Voice  from  far  off  Eealm, 

I  know  my  tears  have  all  been  soothed  away. 
His  tender  arms  outstretch  to  all  my  care — 

Oh,  tell  me — ^is  this  Light  of  Endless  Bay  ? 

New  York.  E.  C.  Melyin. 


CATHOLICISM    UNDER    ELIZABETH. 


THIED    PAPER. 

In  the  preceding  articles  on  this  subject,  I  have  called  attention 
to  the  gradually  increasing  severity  of  the  penal  laws  enacted  against 
the  Ancient  Faith,  by  the  execution  of  which  Catholics  were  vexed 
with  fines,  forfeiture  of  property,  civil  disabilities,  imprisonment, 
exile,  and  various  other  penalties.  I  have  mentioned  that  during 
the  first  years  of  Elizabeth's  reign,  no  one  was  actually  put  to  death 
for  religion. 

The  Queen  and  her  adviser  trusted  that  by  rendering  the  lives  of 
the  Catholics  unendurable,  combined  with  the  gradual  decease, 
hastened  by  want  and  poverty,  of  the  deprived  clergy,  the  old  religion 

VOL.  VIL— 10. 


146  THE  GLOBE, 

would  quickly  disappear.  "  Time  was  on  their  side.  They  had  only 
to  be  patient:  and  in  a  few  years  without  any  actual  bloodshed  "  * 
their  work  would  be  accomplished.  How  this  cruel  and  cold-blooded 
scheme  of  deviUsh  ingenuity  was  frustrated,  under  Divine  Provi- 
dence, mainly  by  the  labors  of  one  man,  William  Allen  of  blessed 
memory,  I  have  already  indicated;  and  as  we  have  now  reached  that 
period  of  Elizabethan  History  nicknamed  by  Froude  **  The  Jesuit 
Invasion,*'  it  will  be  necessary  to  consider  briefly,  the  methods  em- 
ployed by  those  blessed  Martyrs  of  our  Holy  Faith  who  succeeded 
only  at  the  sacrifice  of  their  lives  in  averting  a  complete  national 
apostasy  and  whose  work  was  crowned  by  the  preservation  through 
centuries  of  "a  bloody  and  crushing  persecution"  of  a  scattered 
remnant,  through  which  the  Faith  in  its  integrity  has  been  preserved 
"  even  unto  the  present  day  "  in  which  it  has  been  so  unexpectedly 
and  powerfully  reinforced  during  the  last  half  century  of  CathoUc 
Revival  and  seems  destined  in  the  future  to  tower  aloft  amidst  the 
disintegration  of  ephemeral  beliefs  as  the  only  authoritative  teacher 
of  the  Religion  of  Christ  to  the  English-speaking  race  throughout 
the  world. 

At  Oxford  for  some  time  after  Elizabeth's  accession  the  new  re- 
ligion was  not  strongly  enforced,  and  although  Allen  resigned  his 
office  as  Principal  of  St.  Mary's  Hall,t  he  seems  to  have  resided  there 
until  1561,  in  which  year  he  proceeded  to  the  University  of  Louvain. 
In  a  previous  article  we  have  seen  that  he  was  again  in  England  from 
1562  to  1565,  during  which  time  he  resided  first  in  his  native  county 
of  Lancashire,  then  near  Oxford  and  subsequently  in  the  County 
of  Norfolk,  under  the  protection  of  the  Duke  of  Norfolk,  who  though 
he  had  nominally  conformed  sheltered  several  learned  Catholics. 
Allen  was  therefore  acquainted  with  the  exact  state  of  religion  in 
different  parts  of  England  and  his  statements  are  not  only  interest- 
ing but  entirely  trustworthy. 

The  successive  changes  in  religion  in  the  last  three  reigns,  and  the 
commotions  that  had  attended  them  had,  as  might  have  been  ex- 
pected, produced  a  wide-spread  tendency  to  compliance  and  relig- 
ious indifference. 

The  vast  majority  were  still  Catholic  at  heart,  but  were  not  pre- 
pared to  risk  their  lives  and  properties  by  open  opposition  to  the 

*  Father  Kqox.    Becords  of  the  English  Catholics. 
t  His  successor  John  Rawe  was  appointed  about  1560.    Le  Neve,  Fast. 
Eccl.  Angl.  m.  585. 


CATHOLICISM  UNDER  ELIZABETH.  147 

authorities.  It  is  true  that,  as  Father  Knox  lucidly  observes  "  there 
were  not  wanting  men  who  boldly  avowed  and  acted  upon  their 
convictions;  some  zealous  for  the  Catholic  Faith,  others  active  in 
propagating  the  new  religion.  Still,  their  comparative  fewness  ren- 
dered them  more  valuable  to  the  Government  of  the  day  as  auxil- 
iaries, than  formidable  as  opponents."  As  Elizabeth  sat  more  firmly 
on  her  throne  and  her  administration  acquired  strength  and  organ- 
ization, many  who  at  first  had  kept  strictly  aloof  from  her  religious 
innovations  were  forced  from  fear  and  want  to  comply  outwardly, 
or  at  least  assume  an  appearance  of  benevolent  neutrality;  in  this 
manner  securing  themselves  from  the  perpetual  harassing  to  which 
their  more  conscientious  neighbors  were  subject.  This  nominal 
conformity  which  a  certain  class  of  Anglican  writers  have  adduced 
as  evidence  of  their  continuity  theory,  was  defended  by  some  on  the 
ground  that  it  was  enough  to  hold  the  Faith  interiorly  while  obey- 
ing the  Sovereign  in  externals. 

It  appears  that  there  were  even  many  Priests  who,  to  quote  the 
emphatic  condemnation  of  Allen,  "  said  mass  secretly  and  celebrated 
tiie  heretical  offices  and  supper  in  public.  0  horrible  impiety." 
And  it  speaks  volumes  for  his  earnestness  and  those  associated  with 
him  that  notwithstanding  the  terrible  rigor  of  the  laws,  they  suc- 
ceeded in  persuading  at  any  rate  a  considerable  number  to  prefer, 
manfully,  to  submit  to  the  more  or  less  complete  destruction  of  their 
temporal  interests,  than  to  break  the  eternal  laws  of  God  by  dis- 
honest dissembling  and  confusion  of  Truth  and  Error.  Of  this, 
writing  September  16,  1578,  Allen  remarks,  "  and  whereas  in  the 
judgment  of  many  worldly-wise  men  this  strict  enforcement  of 
ecclesiastical  discipline  seemed  likely  to  lessen  greatly  the  number 
of  Catholics,  the  Lord  God  has  shown  by  the  experience  of  a  few 
years  the  contrary  to  be  true.  For  we  have  now  more  confessors  and 
genuine  Catholics  than  with  all  our  indulgence  and  connivance  we 
then  had  concealed  Christians;  a  class  of  men  moreover  whose  in- 
ward faith  would  have  furthered  neither  their  own  salvation  nor 
that  of  others,  while  their  outward  example  would  have  led  many 
to  ruin,  and  thus  without  giving  a  thought  to  the  sin  of  schism, 
or  to  the  restoration  of  the  true  religion,  but  flattering  themselves 
with  their  good  will,  and  pleading  in  excuse  for  their  unlawful  acts 
the  Sovereign's  laws,  they  would  have  plunged  themselves  and 
theirs,  unrepentant,  into  the  miserable  abyss  of  destruction."  * 

*MS.  English  College.    Kome.    Quoted  by  Father  Knox. 


148  THE  GLOBE. 

It  would  be  ungrateful  to  make  no  mention  of  some  of  Allen's 
associates  and  fellow  exiles  for  the  faith,  as  Eichard  Bristow,  Fellow 
of  Exeter  College,  Oxford,  "  who  after  Allen  contributed  perhaps 
more  than  anyone  else  to  the  success  "  of  the  Missionary  College 
at  Douay,  John  Marshall,  Fellow  of  New  College,  Oxford,  previously 
second  master  at  Wincliester  under  Dr.  Thomas  Hyde,  who  also 
resigned  his  preferment  and  died  in  exile  for  the  faith. 

Edward  Risden  of  Exeter  College,  Oxford,  John  Wright  of  York, 
a  Priest  and  very  learned  man,  Richard  Storey  of  Gloucester,  a 
Priest.  Thomas  Darell,  a  student  of  New  College,  Oxford,  a  great 
benefactor  to  the  seminary.  The  Rev.  Morgan  Phillips,  a  former 
tutor  of  Allen's  at  Oxford  who  resided  at  the  college  from  its  com- 
mencement and  left  it  all  his  property.  Dr.  Owen  Lewis,  Fellow  of 
New  College,  Oxford,  and  regius  professor  of  cauon  law.  Thomas 
Stapleton,  fellow  of  New  College,  Oxford,  and  Canon  of  Chichester. 
Thomas  Dorman,  Fellow  of  All  Soul's  College,  Oxford.  Edmund 
Campion,  Fellow  of  St.  John's  College,  Oxford,  and  many  others. 

Of  the  course  of  studies  of  the  Douay  students,  it  is  impossible 
not  to  be  struck  with  the  constant  reading,  explanation,  and  preach- 
ing of  the  Scriptures  ;  even  at  meals  "  before  they  leave  their  places, 
they  hear  a  running  explanation  of  one  chapter  of  the  Old  and  an- 
other of  the  New  Testament."  * 

They  were  also  taught  Greek  and  Hebrew  "  sufficient  to  read  and 
understand  the  Scriptures  of  both  Testaments  in  the  original,  and 
to  save  them  from  being  entangled  in  the  sophisms  which  heretics 
extract  from  the  properties  and  meanings  of  words."  \ 

They  attended  two  lectures  daily  on  Scholastic  Theology  and  were 
instructed  in  every  detail  of  Pastoral  duty.  Amongst  the  books  rec- 
ommended for  their  private  reading  to  acquire  "  skilfulness  in  deal- 
ing with  heretics,"  occur,  curiously,  S.  Augustin's  letters  to  the 
Donatists,  the  perusal  of  which  in  recent  times  was  the  commence- 
ment of  the  conversion  to  the  Church  of  perhaps  the  greatest  intel- 
lect England  has  produced  since  Shakespeare.! 

Surrounded  by  a  profoundly  Catholic  people  performing  their 
religious  duties  with  devotion  and  diligence  "  we  picture  to  them  " 
wrote  Allen  "  the  mournful  contrast  visible  at  home,  the  utter  deso- 
lation of  all  things  sacred,  which  there  exists,  our  country  once  so 
famed  for  its  religion  and  holy  before  God  now  void  of  all  religion, 

♦  Allen  quoted  by  Knox.  f  Ibid.  J  Cardinal  Newman. 


CATHOLICISM  UNDER  ELIZABETH.  149 

our  friends  and  kinsfalk,  all  our  dear  ones  and  countless  souls  be- 
sides perishing  in  schism  and  godlessness,  every  jail  and  dungeon 
filled  to  overflowing  not  with  thieves  and  villains  but  with  Christ's 
priests  and  servants,  nay,  with  our  parents  and  kinsmen." 

That  there  was  not  a  word  of  exaggeration  in  this  description  is 
unfortunately  but  too  clearly  proved,  by  the  published  records  of 
the  period.  It  can  hardly  be  credited  that  the  last  Abbot  of  West- 
minster the  celebrated  Dr.  Feckenham  a  man  beloved  by  all  whom 
even  Mr.  Froude  describes  as  "  a  man  full  of  gentleness  and  tender 
charity,"  a  man  who  had  both  denounced  the  Catholic  reprisals 
under  Mary  and  interceded  for  Elizabeth  in  her  trouble,  was  treated 
with  exceptional  severity.  In  a  letter  from  the  council  to  the  Bishop 
of  Ely,  October  23,  1579,  Cox  is  directed  "  to  cause  him  to  be  kept 
close  prisonner  in  some  fit  room  not  suffering  him  to  have  any 
man  of  his  own  choice  to  attend  upon  him,  and  that  such  person 
as  his  Lordship  shall  appoint  of  his  own  servants  to  resort  unto 
him,  to  deliver  him  his  necessary  food  {which  their  Lordships  wish  to 
he  no  larger  than  may  serve  for  his  convenient  sustenance),  be  known 
to  be  of  honest  behaviour  whom  he  may  not  corrupt  to  receive  or 
convey  letters,  but  that  his  Lordship  be  made  acquainted  with  his 
doings  from  time  to  time,  and  in  this  order  to  continue  the  said 
Feckenham  until  he  shall  receive  other  directions  from  their  Lord- 
ships." And  this  because  after  twenty  years'  imprisonment, 
harassed  with  conferences  thrust  on  him  by  those  whose  ministra- 
tions he  could  only  have  regarded  with  contempt  and  just  indig- 
nation, he  had  presumed  to  express  his  disapproval  "  of  her  Maj- 
esty's godly  proceedings  in  matters  of  Religion  within  this 
Realme."  * 

The  rigor  with  which  the  laws  were  enforced  may  be  surmised 
by  the  fact  that  in  1579,  Sir  John  Arundell  of  Lanherne  in  Corn- 
wall was  brought  before  the  Council  to  answer  for  such  things  as 
were  found  in  his  house,  which  he  declared  consisted  only  of  certain 
pictures  of  Christ  and  the  Virgin  Mary,  that  he  had  left  there  at  the 
time  of  his  departure,  two  years  previously. 

It  is  utterly  destructive  to  some  of  the  illusions  of  modem  Angli- 
canism to  find  in  the  same  year  (1579)  a  letter  from  the  Council 
"  touching  certain  copes,  vestments,  tunicles,"  etc.,  found  in  Lich- 
field Cathedral,  ordering  the  said  Popish  stuff  to  be  sought  out  de- 

*  "  Acts  of  the  Privy  Council,"  October  23,  1579. 


150  TUE  GLOBE. 

faced  and  sold.  It  appears  that  in  some  instances  those  who  refused 
to  attend  the  Established  Worship  were  at  first  committed  to  the 
custody  of  private  persons,  but  if  after  conference  with  the  Protes- 
tant ministers  they  remained  unconvinced  they  were  sent  "  to  close 
prison  in  the  common  gaols."  * 

Commissions  were  granted  to  Bishops  and  others  for  the  trial  of 
persons  "  detected  of  hearing  of  masses  and  using  other  supersti- 
tions contrary  to  the  present  state  of  Religion."  \ 

The  influence  of  the  Missionary  Priests  passing  over  from  the 
Continent  was  now  beginning  to  be  felt. 

We  have  seen  that  the  first  small  batch  of  four  had  landed  in 
England  in  1574.  Seven  passed  over  in  1575.  Eighteen  in  1576 
including  the  proto  Martyr  of  the  Seminary  Priests,  Blessed  Cuth- 
bert  Mayne,  fifteen  in  1577,  twenty  in  1578,  twenty  in  1579,  twenty- 
nine  in  1580  and  thus  in  varying  numbers  year  by  year  a  stream  of 
devoted  martyrs  and  confessors,  carried  on  the  work  to  the  un- 
speakable joy  of  their  afilicted  co-religionists.  Even  as  early  as  the 
end  of  1575,  Father  Henry  Shaw,  one  of  those  who  had  passed  over 
the  previous  year,  reported  that  the  number  of  Catholics  \vithdrawn 
from  heresy  was  increased  tenfold.  In  the  year  following  Father 
John  Payne,  on  his  arrival  in  England  reports  that  "  very  many  per- 
sons in  daily  increasing  numbers  are  everywhere  reconciled  to  the 
Church."  He  adds,  that  the  heretics  are  as  much  troubled  at  the 
name  of  the  Anglo-Douay  Priests,  which  is  now  famous  throughout 
England,  as  all  the  Catholics  are  consoled  thereby.  Allen  writing 
to  the  College  from  Paris,  1577,  gives  the  intelligence,  received  from 
persons  come  over  from  England,  that  the  numbers  of  those  daily 
restored  to  the  Church  almost  surpassed  belief,  he  mentions  that 
one  of  the  younger  Priests  lately  sent  on  the  mission  had  reconciled 
no  fewer  than  eighty  persons  in  one  day.  When  one  reflects  that 
before  Elizabeth's  reign  had  closed  over  four  hundred  Priests  had 
been  sent  into  England  from  Allen's  College,  it  is  obvious  that  tlie 
preservation  of  the  Catholic  faith  is,  in  the  main  due,  to  the  heroic 
efforts  and  self  denying  zeal  of  the  secular  clergy.  Nevertheless 
it  would  be  unjust  to  pass  over  the  labors  of  others  and  undoubtedly 

♦  See  "  Acts  of  the  Privy  Council,"  1578-9.  Letter  to  the  Bishop  of 
Norwich,  February  15,  1578. 

f  Ibid.  Letter  from  the  Council  to  the  Lord  Keeper  directing^  him  to 
grant  commision  of  Oier  and  Determiner  to  the  Bishop  of  Bangor,  the 
Bishop  of  S.  Asaph  and  others. 

i- 


CATHOLICISM  UNDER  ELIZABETH,  151 

in  the  first  instance  the  good  seed  was  sown  by  the  heroic  abnega- 
tion of  the  Catholic  Hierarchy,  who  with  the  exception  of  one  mis- 
erable time  server,  chose  rather  imprisonment  and  exile  than  posi- 
tion and  worldly  power  purchased  by  a  disgraceful  apostasy. 

Nor  must  we  forget  those  of  the  Marian  Clergy  who  at  much  risk 
and  inconvenience  to  themselves  remained  concealed  throughout 
the  country,  and  by  their  private  administration  of  the  Sacraments 
and  influence  confirmed  the  faith  of  their  brethren  and  both  hin- 
dered and  brought  back  many  whom  human  infirmity  had  led  to  the 
paths  of  error.  Even  as  late  as  1596,  it  was  estimated  that  about 
forty  or  fifty  of  these  aged  servants  of  God  remained  at  their  apos- 
tolic labors,  "  if  so  many  remained  after  thirty  eight  years  of  blood- 
thirsty persecution,  their  number  must  have  been  very  large  during 
the  first  years  of  schism."  * 

The  disguises  assumed  by  the  Priests  engaged  in  the  English  Mis- 
sion were  numerous,  some  as  officers  returning  from  the  Low  Coun- 
tries, some  as  merchants,  some  as  serving  men.  Necessity  is  the 
mother  of  invention  and  many  of  these  disguises  were  doubtless 
both  excellent  and  adapted  to  facile  variation  in  any  emergency. 

In  the  autobiography  of  Father  William  "Weston  \  we  find  that 
on  one  occasion  he  appears  to  have  entered  a  room  as  a  venerable  old 
man  and  left  it  as  a  young  one.  Of  the  life  of  the  Missionary  Priests 
writes  Allen;  in  that  deeply  sympathetic  spirit  which  perhaps  was 
the  secret  of  much  of  his  influence  over  others:  "I  could  reckon 
unto  you  the  miseries  they  suffer  in  night  joumies  in  the  worst 
weather  that  can  be  picked,  peril  of  thieves,  of  waters,  of  watches, 
of  false  brethren;  their  close  abode  in  chambers  as  in  prison  or 
dungeon  without  fire  and  candle  lest  they  give  token  to  the  enemy 
where  they  be;  their  often  and  sudden  rising  from  their  beds  at 
midnight  to  avoid  the  diligent  searches  of  heretics;  all  of  which 
and  divers  other  discontentments,  disgraces  and  reproaches  they 
willingly  suffer,  which  is  great  penance  for  their  feathers,*  and  all 
to  win  the  souls  of  their  deaxest  countrymen,  which  pains  few  men 
pity  as  they  should  do  and  not  many  reward  them  as  they  ought 
to  do."  Of  the  difficult  and  delicate  nature  of  their  work,  Allen 
proceeds,  "  Even  among  the  Catholics  of  our  country,  needfully  liv- 

*  Father  Knox. 

f  See  "  Troubles  of  our  Catholic  Forefathers,"  second  series. 
X  Their  secular  disguises  to  which  some,  very  unreasonably,  took  ex- 
ception. 


152  THE  OLOBE. 

ing  in  awe  of  man's  laws,  there  is  such  fear,  such  variety  of  humors, 
such  perfect  the  more,  such  perfect  the  less,  so  diversely  to  be  dealt 
withal,  some  to  he  handled  softly,  some  hardly,  and  all  so  to  be 
trained  towards  heaven  that  they  lose  nothing  for  it  here  in  the 
world,  that  those  which  serve  their  souls  in  this  pitiful  case  and  state 
of  things  to  every  of  their  contentations  and  to  the  liking  of  all  that 
be  lookers  on  had  need  to  be  cunning  carvers."  During  EUzabeth's 
reign  116  secular  Priests,  7  Jesuits,  1  Benedictine  and  1  Franciscan 
shed  their  blood  for  the  faith.  Many  others  died  in  prison  or  if 
released  retired  to  the  Continent  with  health  shattered  beyond 
repair  in  loathsome  dungeons  combined  with  every  variety  and  de- 
gree of  mental  and  physical  torture.  In  face  of  the  perfect  spy 
system  of  Cecil,  in  daily  receipt  of  reports  and  counter  reports  of 
officials,  detectives,  pursuivants,  apostates,  false  brethren,  the  won- 
der is  not  that  so  many  perished,  but  that  every  Catholic  Priest  was 
not  swept  from  the  face  of  England,  but  a  large  majority  of  the 
nation  still  leaut  to  the  ancient  faith,  and  as  Mr.  Froude  remarks 
"  they  had  friends  everywhere  from  the  Palace  of  Westminster  to 
the  village  ale  house,"  who  sheltered  them  at  risk  to  themselves 
tenderly  cared  for  them  iu  sickness  and  privately  buried  in  their 
own  houses  those  who  were  fortunate  enough  to  die  in  their  beds.* 
-  In  June,  1580,  the  secular  clergy  in  England  were  reiaforced  by 
two  Jesuit  Priests  the  renowned  Fathers  Parsons  and  Campion;  and 
nothing  was  more  natural  than  that  Allen  should  have  applied  for 
assistance  to  the  Company  "  then  in  all  the  fervor  and  glory  of  its 
beginnings."    In  a  letter  written  about  a  year  before  his  death  to 


♦  The  terrible  tortures  inflicted  on  the  stanch  Catholics  during  Eliza- 
beth's reign,  the  Rack,  the  Scavenger's  Daughter,  the  Little  Ease,  the 
Dark  Pit,  the  ears  cut  off  and  burnt  through,  the  thumb  screws,  the 
cruel  whippings,  the  wholesale  executions  and  judicial  murder  of  nearly 
the  entire  male  population  of  districts  after  the  Catholic  rebellion  of 
1569,  are  omitted  from  Protestant  text-books  of  History.  Some  of  the 
Priests  seemed  to  have  almost  borne  charmed  lives.  For  instance 
Father  John  Curry,  a  native  of  Bodenin,  Cornwall,  sent  over  in  1577, 
after  nearly  twenty  years  of  missionary  work  during  which  time  he 
never  seems  to  have  fallen  into  the  hands  of  the  authorities,  died  peace- 
ably in  London,  in  the  house  of  the  future  Martyr  Mrs.  Lyne  where  he 
was  secretly  buried.  Another  still  more  extraordinary  example  was 
Father  Richard  Holtby,  who  for  60  years  labored  chiefly  in  the  North 
without  ever  being  captured,  though  he  had  several  hair-breadth  es- 
capes.   He  died  May,  1640,  aged  87. 


CATHOLICISM  UNDER  ELIZABETH.  153 

Cardinal  Pole  S.  Ignatius  had  expressed  "  the  ardent  desire  which 
the  divine  and  supreme  charity  had  imparted  to  him  of  serving  the 
souls  in  that  realm."  Moreover  his  order  had  heen  augmented  by 
many  recruits  from  the  Douay  College  and  in  its  whole  history 
nothing  is  more  touching  than  the  beautiful,  ungrudging  spirit  in 
which  Allen  and  his  associates  gave  up  some  of  the  most  promising 
of  those  they  had  trained  for  the  English  Mission,  to  the  Society 
of  Jesus,  thanking  God  devoutly  for  having  given  them  a  higher 
vocation  to  a  religious  order. 

The  Jesuits  were  received  by  the  English  Catholics  with  great 
joy.  Priests  and  people  alike  welcoming  them  both  as  distinguished 
fellow  countrymen  and  members  of  the  great  society,  then  as  now 
ever  before  the  ennemy,  the  vanguard  of  Catholic  Truth  from  China 
to  Brazil,  from  Canadian  snows  to  the  burning  sands  of  equatorial 
Africa. 

To  the  English  Grovemment  Campion  was  from  the  first  a  marked 
man.  A  bright  lad  of  fourteen,  one  of  the  most  promising  pupils 
of  the  Blue  Coat  School,  the  future  martyr  had  greeted  Mary  Tudor 
on  her  entry  into  London  in  1553.  Thirteen  years  later  a  distin- 
guished member  of  S.  John's  College,  Oxford,  he  had  welcomed 
Elizabeth  and  Leicester  to  the  University  and  had  been  compli- 
mented by  both  Queens  for  his  orations. 

The  most  popular  man  at  his  university,  although  still  probably 
a  Catholic  at  heart,  he  was  induced  to  accept  Deacon's  orders  at  the 
hands  of  the  solitary  High  Church  representative  amongst  Eliza- 
beth's first  Episcopal  Bench,  Eichard  Cheney,  Bishop  of  Glouces- 
ter.* His  conscience  troubling  him,  he  seems  to  have  passed  into 
Ireland,  where  the  Lord  Deputy  and  others  of  high  rank  scarcely 
concealed  their  Catholic  leanings.  Even  here  his  views  were  so  pro- 
nounced, that  fearing  arrest  he  fled  to  Douay  and  shortly  afterwards 
joined  the  Society  of  Jesus  in  Bohemia.  His  brief  but  eventful 
career  in  England  is  best  described  in  his  own  words,  portraying 
vividly  as  they  do  the  real  feeling  of  the  great  majority  of  the  Eng- 
lish nation. 

"I  came  to  London":  wrote  Campion,  in  ITovember,  1580,  to 
the  General  of  his  order  ;  "  and  my  good  angel  guided  me  unwit- 

•  It  has  been  said  that  Cheney  died  a  Catholic.  A  letter  to  him  from 
Campion  seems  to  imply  that  although  he  had  conformed  to  the  State 
Church,  his  good  faith  was  doubtful. 


154  THE  GLOBE. 

tingly  to  the  same  house  that  had  harboured  Father  Robert  Par- 
sons before,  whither  young  gentlemen  come  to  me  on  every  hand. 
They  embrace  me,  re-apparel  me,  furnish  me,  weapon  me  and  con- 
vey me  out  of  the  city.  I  ride  about  some  piece  of  the  country  every 
day.  The  harvest  is  wonderfully  great.  On  horseback  I  meditate 
my  sermon,  when  I  come  to  the  house  I  polish  it.  Then  I  talk  with 
such  as  come  to  speak  with  me  or  hear  their  confessions.  In  the 
morning  after  Mass  I  preach,  they  hear  with  exceeding  greediness 
and  very  often  receive  the  Sacrament,  for  the  ministration  whereof 
we  are  well  assisted  by  Priests  whome  we  find  in  every  place.  .  .  . 
I  cannot  long  escape  the  hands  of  the  heretics,  the  ennemies  have 
so  many  eyes,  so  many  tongues,  so  many  scouts  and  crafts.  I  am 
in  apparel  to  myself  very  ridiculous,  I  often  change  it  and  my  name 
also.  I  read  letters  sometimes  myself  that  in  the  first  front  tell 
news  that  Cam,pion  is  taken,  which  noised  in  every  place  where  I 
come,  so  fills  mine  ears  with  the  sound  thereof,  that  f eax  itself  hath 
taken  away  fear.  My  soul  is  in  mine  own  hands  ever,  let  such  as 
you  send  make  count  of  this  always.  The  solaces  that  are  inter- 
meddled with  the  miseries  are  so  great  that  they  not  only  counter- 
vail the  fear  of  what  temporal  government  so  ever  but  by  infinite 
sweetness  make  all  worldly  pains  seem  nothing,  a  conscience  pure, 
a  courage  invincible,  zeal  incredible,  a  work  so  worthy,  the  number 
innumerable  of  high  degrees,  of  mean  calling,  of  the  inferior  sort, 
of  every  age  and  sex.  Among  the  Protestants  themselves  that  are 
of  a  milder  nature,  it  is  turned  into  a  proverb,  that  he  must  be  a 
Catholic  that  payeth  faithfully  that  he  oweth.  In  so  much  that 
if  any  Catholic  do  injury,  everybody  expostulates  with  him  as  for 
an  act  unworthy  men  of  that  calling.  To  be  short,  heresy  heareth 
ill  of  all  men,  neither  is  there  any  condition  of  people  commonly 
counted  more  vile  and  impure  than  their  ministers,  and  we  \i?^orthily 
have  indignation  that  fellows  so  unlearned,  so  evil,  so  derided,  so 
base,  should  in  so  desperate  a  quarrel  overrule  such  a  number  of 
noble  wits  as  our  realm  hath." 

"  There  was  too  much  justice  in  Campion's  description  of  the 
Protestant  clergy,,"  says  Froude.  "  The  Bishops  seemed  determined 
to  deserve  the  name  which  Elizabeth  was  so  fond  of  bestowing  on 
them.  The  House  of  Commons  had  many  times,  in  vain,  remon- 
strated against  their  commutations  of  penance,  their  dispensations 
for  pluralities,  their  iniquitous  courts  and  the  class  of  persons  whom 
they  ordained  to  the  ministry.  The  Bishop  of  Lichfield  made  sev- 
enty ministers  in  one  day  for  money,  some  tailors,  some  shoemakers 
and  other  craftsmen."  Father  Campion  continues,  "threatening 
edicts  come  forth  against  us  daily,  notwithstanding  by  good  heed 
and  the  Prayers  of  good  men  we  have  passed  safely  through  the 
most  part  of  the  Island.  I  find  many  neglecting  their  own  security 
to  have  care  of  my  safety  .  .  .  the  persecution  rages  most  cruelly. 
At  the  house  where  I  am  is  no  other  talk  but  of  death,  flight,  prison 
or  spoil  of  their  friends,  nevertheless  they  proceed  with  courage, 


OATHOLICISM  UNDER  ELIZABETH.  155 

many  even  at  this  present  are  being  restored  to  the  Church,  new 
soldiers  giving  up  their  names,  while  the  old  offer  up  their  blood, 
by  which  Holy  Hosts  and  oblations  God  will  be  pleased,  and  we 
shall  no  question,  by  Him  overcome.  There  will  never  want  in 
England  men  that  shall  have  care  of  their  own  salvation,  nor  such 
as  shall  advance  other  men's,  neither  shall  this  church  ever  fail, 
so  long  as  Priests  and  Pastors  shall  be  found  for  these  sheep,  rage 
man  or  Devil  never  so  much." 

The  Catholics,  for  the  first  time,  now  refused  generally  to  attend 
the  Anglican  services  and  one  of  Walsingham's  spies  in  England 
warned  'him  "  that  the  times  were  perilous,  the  people  wilful  and 
desirous  of  change  with  greater  danger  on  hand  than  was  provided 
for." 

At  the  beginning  of  the  next  year,  1581,  a  bill  was  passed  forbid- 
ding the  saying  of  Mass  in  even  private  houses;  it  was  enacted  that 
whoever  should  say  or  sing  a  mass  should  be  fined  500  marks  and 
innprisoned  for  a  year,  and  that  those  who  refused  to  attend  the 
service  of  the  Established  Church  should  pay  i20  a  month  for  their 
exemption.  It  was  a  serious  step,  the  last  clause  especially  was 
equivalent  to  the  confiscation  of  the  estates  of  the  Catholics.  In 
an  old  MSS.  Domestic  State  Papers,  1581,*  the  Catholic  position  is 
accurately  stated.  "  No  Catholic  Christian,  it  was  said,  could  go 
to  church  without  danger  of  damnable  schism.  The  Anglicans 
might  claim  the  title  of  Catholic,  but  their  ministers  were  some 
Protestants,  some  Puritans,  some  holding  other  plain  heresies.  He 
that  was  a  Protestant  to-day  would  be  a  Puritan  to-morrow  or  some 
other  sectary.  .  .  .  Christians  were  bound  fully  and  wholly  and 
not  by  pieces  and  patches." 

The  letters  of  Mendoza  to  Phillip  throw  an  interesting  light  on 
the  straits  to  which  those  who  professed  the  ancient  Faith  were  now 
reduced.  "The  leading  Catholics  of  this  country,"  he  wrote  on 
April  6,  1581,  "have  signified  to  me  that,  besides  the  troubles  and 
miseries  which  they  have  undergone  in  the  last  two  years,  a  perse- 
cution now  awaits  them  of  which  the  first  was  but  a  shadow.  They 
must  not  depart  from  the  realm;  and  unless  they  will  forget  God, 
and  profess  the  errors  which  are  here  established,  they  will  not  only 
lose  lands,  liberi^y  and  perhaps  life,  but  through  these  laws  now 
passed  through  Parliament,  they  may  leave  tainted  names  to  their 
children." 


*  Quoted  by  Froude. 


156  THE  GLOBE. 

The  strong  Catholic  spirit  that  still  lingered  at  Oxford  may  be 
inferred  from  Mr.  Froude's  remark  "  that  Campion's  ten  reasons  for 
being  a  Catholic  threw  the  university  into  an  ecstasy  of  enthu- 
siasm." But  the  Missionary  Priests  had  to  deal  with  stem  and  de- 
termined men  ;  on  July  31st,  of  the  following  year,  1581,  Everard 
Ilarte  a  seminary  Priest  was  hanged  and  quartered  under  the  late 
act  at  I'yburn.  "  He  died,"  says  Mendoza,  "  with  invincible  resolu- 
tion to  the  wonder  of  the  heretics  and  the  great  edification  of  the 
Catholics.  Two  nights  after  there  was  not  a  particle  of  earth  which 
his  blood  had  stained  that  had  not  been  carried  off  as  a  relic,  and  in- 
finite sums  were  given  for  his  shirt  and  other  clothes."  * 

Apprehended  at  Lydford  in  July,t  and  taken  prisoner  to  London 
tied  on  a  horse,  remaining  obdurate  under  the  severest  racking, 
Campion  was  brought  to  trial  on  the  14th  of  N'ovember  with  four- 
teen others,  on  a  charge,  which  as  a  recent  Protestant  authority 
admits,  was  absolutely  unfounded,!  for  while  it  might  be  difficult 
to  establish  the  same  of  some  others;  it  is  positively  certain  that 
Campion  never  even  in  the  slightest  degree  meddled  in  political 
matters.  When  called  on  to  plead  he  was  unable  to  raise  his  arm, 
the  joint  being  broken  from  the  torture,  and  two  of  his  companions 
raised  it  for  him,  first  kissing  the  broken  joints.  Ten  days  later 
Campion  with  Sherwin  and  Bryant  were  brought  out  of  the  Tower 
to  die,  so  "  they  had  suffered  their  last  miseries  there,  and  little 
ease  and  the  scavenger's  daughter  and  the  thumbscrews  and  the 
rack  and  the  black  cells  and  the  foul  water,  were  parted  with  for- 
ever. Peace  at  any  rate  and  after  one  more  pang  a  painless  rest 
now  lay  before  them.  The  torture  chamber  brought  one  blessing 
with  it.  Death  had  ceased  to  be  terrible.  .  .  .  Campion  as  the 
eldest  was  allowed  the  privilege  of  dying  first.  ...  *  We  are  come 
here  to  die  but  we  are  no  traitors '  he  said.  *  I  am  a  Catholic  man 
and  a  Priest,  in  that  faith  I  have  lived  and  in  that  faith  I  mean  to 
die.  If  you  consider  my  religion  treason  then  I  am  guilty.  Other 
treason  I  never  committed  any  as  God  is  my  judge.'  At  his  quar- 
tering a  drop  of  blood  sipurted  on  the  clothes  of  a  youth  named 
Henry  Walpole  to  whom  it  came  as  a  divine  command.  Walpole, 
converted  on  the  spot,  became  a  Jesuit  and  soon  after  met  the  same 
fate  at  the  same  place.    Sherwin's  turn  came  next  and  then  young 

♦  Quoted  by  Froude.  f  1581. 

X  See  notice  of  Campion  in  last  edition  of  Chambers'  Encyclopedia. 


CATHOLICISM  UNDER  ELIZABETH,  157 

Bryant's  and  their  innocent  faces  called  out  general  emotion."  * 
In  a  weak  or  pliable  race  Catholicism  might  have  perished;  at  any 
rate  for  that  generation;  in  these  terrible  holocausts  of  blood,  but 
Englishmen  axe  ever  most  themselves  in  moments  of  greatest  dan- 
ger. 

"  Through  the  whole  Catholic  population  there  rose  one  long 
cry  of  exulting  admiration.  An  arm  of  Campion's  was  stolen  as  a 
relic  from  the  place  where  it  had  been  hung.  Parsons  secured  the 
halter  and  died  with  it  about  his  neck  thirty  years  after  at  Vallado- 
lid.  The  Pope  had  the  passion  of  the  English  martyrs  painted  on 
the  walls  of  the  English  College  at  Eome  to  stir  the  emulations  of  the 
rising  students."  \ 

Of  the  clergy  of  the  New  Establishment  during  this  period,  it  may 
be  said,  that  they  seemed  to  devote  more  time  in  squabbling  over 
the  plundered  Catholic  temporalities,  than  in  converting  the  nation 
to  Protestantism. 

The  "Warden  and  Fellows  of  New  College  in  Winchester  were  in- 
formed by  the  Privy  Council ;  that  if  they  neglected  the  rule,  by 
which  each  of  them  was  bound  to  preach  at  least  twice  a  year  in  the 
chapel  of  their  own  house,  "their  Lordships  will  have  a  regard  to 
reform  them."  J 

Enquiry  was  ordered  as  to  the  "  waste  committed  in  the  woods 
belonging  to  the  see  of  Winchester,"  with  a  view  of  making  the 
executors  and  estate  of  the  late  Bishop  responsible.  § 

The  widow  of  the  Dean  of  Durham  charged  the  Bishop  and  Chap- 
ter of  unjust  dealing  with  regard  to  the  property  left  by  her  late 
husband.  || 

Ecclesiastical  scandals  were  rampant  in  the  Diocese  of  Peterbor- 
ough.Tf 

A  Prebendajy  of  Worcester  was  accused  of  having  obtained  his 
preferment  by  forging  the  signature  of  the  Bishop  of  Winchester. 
In  his  defence  he  protested  that  the  signature  was  genuine  and  had 
been  obtained  from  the  Bishop  for  a  bribe  of  five  pounds.** 

One  of  the  Prebendaries  of  Canterbury  was  charged  with  "  cer- 
tain horrible  offences."  \  \ 

The  dealings  of  some  of  the  Protestant  Hierarchy  with  their 
Church  lands  excited  the  displeasure  of  the  council  who  informed 

*  Fronde.  f  Ibid.  %  "  Acts  of  the  Privy  Council,"  Vol.  XI. 

§  Ibid.  \  Ibid.  t  Ibid.  *♦  Ibid.  ff  Ibid. 


158  THE  GLOBE. 

the  Bishop  of  London  "  that  their  Lordships  do  not  a  little  marvel 
at  the  fact  which  he  confesseth  to  have  been  by  him  committed,"  * 
and  the  same  Prelate  was  subsequently  required  to  reform  his  of- 
ficers, who  had  abused  the  authority  of  the  Court  of  High  Com- 
mission, "  summoning  poor  men  to  their  great  charges  and  hinder- 
ance.  Nothing  at  their  coming  being  laid  unto  their  charge,  but 
offered  to  be  excused  for  a  little  money." 

Some  of  the  wild  and  dangerous  opinions  that  had  developed 
among  the  extreme  reformers  in  the  Edwardian  period  were  revived. 
Conventicles  were  set  up  in  Gloucestershire.  In  the  Dioceses  of 
Norwich  and  Exeter,  the  sect  called  the  Family  of  Love  were  rap- 
idly increasing,  f 

The  bloodthirsty  executions  had  only  put  the  Catholics  on  their 
mettle. 

"  What  greater  comfort  can  there  be,"  wrote  a  Jesuit  Priest, 
"  than  to  see  God  work  these  strange  wonders  in  our  days,  to  give 
such  rare  grace  of  zeal,  austerity  of  life,  and  constancy  of  martyrdom 
unto  young  men,  learned  men  brought  up  in  the  adversaries'  own 
schools,  and  to  whom  if  they  would  have  followed  the  pleasures  of 
the  world,  it  had  been  lawful  to  have  lived  in  favour  and  credit." 
This  cannot  come  of  flesh  and  blood,  when  the  tenderest  and  frailest 
flesh  passeth  valiantly  to  heaven  through  rackings,  hangings,  draw- 
ing, quarterings,  and  through  a  thousand  miseries. 

The  Cross  appears,  Christ  doth  approach  a  comfort  to  us  all 

For  whom  to  suffer  or  to  die  is  grace  celestial 

Be  therefore  of  good  courage  now  in  your  sharp  probation 

Which  shall  bring  you  to  glory  great  and  mighty  consolation 

If  you  persevere  to  the  end  of  this  sharp  storm  indeed 

You  shall  confound  both  foe  and  friend  and  Heaven  have  for  meed.J: 

"  We  must  think,"  wrote  another  of  these  devoted  missionaries, 
"  that  we  have  deserved  a  great  deal  more  punishment  for  our  faults. 
Nevertheless  when  God  suffers  us  to  receive  punishment  and  wrong 
for  His  sake,  it  is  a  manifest  token  that  He  intends  to  forget  our 
faults;  and  no  doubt  one  day's  sufferance  here  of  so  small  grief  in 
this  behalf  doth  discharge  a  whole  year  of  intolerable  punishment 

♦  See  "  Acts  of  the  Privy  Council,"  Vol.  XI.  f  Ibid. 

X  MS.,  endorsed.  Letter  from  a  Jesuit  to  a  friend  on  Campion's  con- 
demnation, 1581.    Quoted  by  Froude. 


CATHOLICISM  UNDER  ELIZABETH.  159 

in  the  world  to  come.  We  have  lost  the  chief  pearl  of  Christendom, 
yet  we  are  to  hope  that  by  the  shedding  of  His  innocent  blood  God 
will  the  sooner  appease  His  wrath  against  us;  and  all  men  are  of 
that  opinion,  that  the  offence  and  negligence  of  our  forefathers  were 
so  great  and  all  our  sins  so  many,  as  they  must  needs  be  redeemed 
by  the  blood  of  martyrs."  * 

Every  state  service,  public  or  secret  was  put  in  action  against  the 
unfortunate  Catholics.  "  The  persecution  ruins  us,"  wrote  Men- 
doza  to  Phillip.  "  The  Catholics  are  crushed  by  the  fines  which  are 
levied  on  them  if  absent  from  church.  Some  have  relapsed  to  es- 
cape payment.  Their  alms  have  fallen  off  and  scarce  sufiice  for  the 
prisonners."  f 

That  large  numbers;  probably  the  majority;  of  even  those  who 
had  complied  or  remained  neutral,  were  still  Catholic  at  heart,  is 
evident  from  the  state  papers  of  the  period.  The  county  magis- 
trates and  authorities  were  brought  before  the  notice  of  the  council, 
as  unwilling  to  enforce  the  new  laws  against  the  Catholics,  in 
Cheshire,  Lancashire,  Herefordshire,  the  Welsh  marches  and  Wales 
itself.  Grand  juries  failed  to  find  true  bills  against  notorious 
Papists.  In  Staffordshire  a  royal  messenger  was  assaulted  in  the 
exercise  of  liis  duty. 

Search  was  ordered  in  Dorset  "for  Priests  and  very  dangerous 
Papists  lurking  within  that  county,  and  all  such  superstitious  orna- 
ments and  trumpery  as  they  can  by  diligent  search  find  out." 

The  Diocese  of  Winchester  was  similarly  affected.  In  Oxford- 
shire Sir  Edward  Stanley  and  others  did  not  conform  in  matters 
of  religion  and  boldly  refused  to  enter  into  any  bonds.  In  Norfolk 
the  residence  of  the  aged  Sir  Henry  Bedingfield  was  a  headquarters 
for  those  badly  disposed  to  Her  Majesty's  "  godly  proceedings." 

To  add  injury  to  insult,  the  Preachers  detailed  for  the  instruc- 
tion (?)  of  the  Catholic  prisoners,  were  paid  out  of  the  fines  levied 
on  the  recusants.  The  keepers  of  the  London  prisons  were  ordered 
"  to  take  a  note  of  all  such  persons  as  should  bring  or  send  relief 
to  any  of  them,"  with  the  consequence,  that,  to  quote  the  prisoners' 
petition,  "  they  were  shut  from  all  charity  and  relief  in  their  wants, 
sicknesses  and  common  distresses,  their  friends,  kindred  and  alli- 


*  Father  Eyermann  to  his  brethren,  February  6, 1582.  MSS.  quoted  by 
Froude. 

t  Mendoza  to  Phillip,  November  19,  1581.  MSS.  Suicancas,  quoted  by 
Froude. 


160  TEE  GLOBE. 

ances  not  daring  to  coine  or  send  unto  them  for  fear  of  displeasure, 
whereby  and  by  their  straight  and  close  keeping,  wanting  open  air, 
most  of  them  were  fallen  into  sickness  and  thereby  their  lives  en- 
dangered, as  also  by  lack  of  relief  and  sustenance."  * 

Nothing  can  more  clearly  disprove  the  contention  of  some  of  the 
modem  High  Anglican  School,  that  the  Elizabethan  persecution 
was  j^olitical  not  religious,  than  the  frequency  with  which  women, 
in  some  instances  women  whose  husbands  had  actually  conformed, 
were  committed  to  prison  for  refusing  to  attend  the  Anglican  ser- 
vice. 

Towards  the  end  of  1583  "  there  was  a  flight  of  Catholics  over  the 
channel  thick  as  autumn  swallows.  .  .  .  Suspected  persons  every- 
where were  either  sent  to  prison  or  ordered  to  keep  their  houses 
under  surveillance.  Mendoza  calculated  that  by  the  middle  of  the 
winter  eleven  thousand  were  under  arrest  in  one  form  or  another. 
Lord  Paget  escaped  to  France.  .  .  The  earls  of  Arundele  and 
Northumberland  were  sent  to  the  Tower."  \ 

Of  the  damnable  perfection  to  which  the  spy  system  was  devel- 
oped in  the  Protestant  interest,  Mr.  Froude  remarks:  "  Walsingham 
had  apostate  Priests  everywhere  in  his  service,  who  had  saved  them- 
selves from  the  Tower  rack  by  selling  their  souls.  Some  of  them 
were  in  the  seminary  at  Rheims,  some  were  prisoners  in  English 
dungeons,  sharing  the  confidence  of  their  comrades  by  seemingly 
partaking  of  their  sufferings.  Others  were  flitting  in  the  usual 
disguises  about  country  houses,  saying  mass,  hearing  confessions, 
and  all  on  the  watch  for  information;  and  a  number  of  curious 
notes  from  unknown  hands,  written  or  signed  in  cipher,  survive 
as  evidence  of  the  hundred  eyes  with  which  Elizabeth's  secretary 
was  peering." 

No  profession  or  class  escaped  the  vigilance  of  her  advisers.  "  In 
1584  a  visitation  was  instituted  of  the  inns  of  court,  the  lawyers 
being  still  constant  to  precedent  and  the  old  faith.  .  .  .  Conform- 
ity of  religion  was  made  henceforth  a  condition  of  admission  to  the 
bar.  Commissions  were  issued  in  every  county  to  examine  suspected 
magistrates  on  their  allegiance,  and  if  they  gave  uncertain  answers 
to  remove  or  imprison  them.  There  were  or  were  believed  to  be 
still  five  hundred  Jesuits  J  and  seminary  Priests  in  England.    A 

*  See  "  Acts  of  the  Privy  Council,"  Vol.  XIH.  f  Froude. 

I  As  a  matter  of  fact,  there  were  never  more  than  "five  Jesuits  in  Eng- 
land, at  one  time,  during  Elizabeth's  reign. 


CATHOLICISM  UNDER  ELIZABETH.  161 

great  many  had  been  seized  and  batches  had  from  time  to  time  been 
executed.  The  council  ordered  that  every  Priest  now  under  arrest 
in  any  house  or  gaol  should  be  examined  on  the  authority  of  the 
Pope.  ...  as  many  as  should  be  thought  requisite  should  suffer 
death,  others  should  be  banished  with  judgment  to  be  hanged  if 
they  returned,  others  should  be  straightly  imprisoned  where  they 
could  infect  no  one  with  their  doctrine,  while  the  charge  of  their 
diet  was  to  be  furnished  out  of  the  forfeitures  of  the  recusants,  and 
in  Parliament  (1584)  an  act  was  passed  ordering  all  Jesuits  and 
seminary  Priests  to  leave  the  realm  within  forty  days.  If  they 
remained  beyond  that  time  or  returned;  unless  for  special  causes; 
they  were  to  suffer  as  traitors;  and  those  who  harbored  them  were 
to  be  hanged  as  felons.* 

Yet  spite  of  all  this,  the  little  headway  made  by  the  New  Estab- 
lishment, especially  in  districts  where  Catholics  held  more  or  less 
together,  may  be  inferred  from  a  letter  in  this  year  f  of  Cardinal 
Allen,  in  which  he  states,  that  mass  had  never  ceased  to  be  said  at 
his  family  residence  in  Lancashire,  every  Sunday  and  on  the  anni- 
versary of  his  brother's  death  ten  masses. 

No  doubt  the  prevailing  political  confusion,  the  uncertainty  as 
to  the  succession,  expectations  of  Elizabeth's  marriage  to  some  Cath- 
olic Prince,  with  at  least  toleration  for  the  old  Faith,  all,  in  addition 
to  purely  religious  considerations,  contributed  powerfully  to  the 
aversion  which  the  greater  part  of  the  nation  felt  to  the  Queen's  ec- 
clesiastical administration. 

Mr.  Froude  remarks  "  As  long  as  a  single  turn  of  the  wheel,  a 
violent  revolution,  or  the  Queen's  death,  might  place  a  Catholic 
on  the  throne,  the  established  Church  held  a  mere  conditional  ex- 
istence. It  had  no  root  in  the  nation,  for  every  earnest  man  who 
was  not  a  Puritan  was  a  Catholic;  and  its  officers  for  the  most  part, 
regarded  their  tenures  ns  an  opportunity  for  enriching  themselves 
which  would  probably  be  short,  and  should  in  Prudence  be  made 
use  of  while  it  remained.'^ 

The  worst  abuses  of  the  unreformed  system  were  revived  or  con- 
tinued. Benefices  were  impropriated  to  laymen,  sold  or  accumu- 
lated upon  favorites,  churches  in  many  places  were  left  unserved 
and  cobblers  and  tailors  were  voted  by  the  congregation  into  the 
pulpits.     "The  Bishops,"  said  Cecil,t  "had  no  credit  either  for 

*  Froude.  f  1584. 

tMSS.,  November  28,  1585.  Quoted  by  Froude. 
VOL.  VII.— 11. 


162  THE  OLOBE, 

learning,  good  living,  or  hospitality."  The  Bishops  who  by  their 
teaching  and  devotion  and  relieving  the  ppor,  ought  to  have  won 
credit  among  the  people,  were  generally  covetous  and  were  rather 
despised  than  reverenced  or  beloved.  Sandys  the  Archbishop  of 
York,  had  scandalized  his  province,  by  being  found  in  bed  with 
the  wife  of  an  innkeeper  at  Doncaster.  Other  Prelates  for  reasons 
best  known  to  themselves  had  bestowed  ordination  on  men  of  lewd 
life  and  corrupt  behavior.  The  entire  Bench  was  noted  as  avari- 
cious. They  had  commenced  business  at  the  beginning  of  the  reign 
with  alienating  their  livelihoods  for  the  use  of  their  children,  giving 
their  families  the  lands  of  their  sees  on  leases  renewable  forever. 
Parliament  having  interfered,  they  gathered  wealth  by  sparing  or 
made  their  fortunes  by  the  help  of  the  courtiers,  by  yielding  to 
make  grants  of  their  lands  to  the  Queen's  majesty,  not  for  her  profit, 
but  to  be  granted  by  Her  Majesty  to  the  Bishop's  friends,  so  as  they 
would  part  stakes  with  such  as  could  obtain  such  suits  of  Her 
Majesty.  To  the  Queen  their  performances  were  not  of  vital  mo- 
ment. She  required  qualities  in  her  Bishops  which  were  not  com- 
patible with  elevation  of  character.  .  .  .  Elizabeth  preferred 
persons  whom  she  could  sound  from  their  lowest  note  to  the  top 
of  their  compass;  and  she  accepted  moral  defects  in  consideration 
of  spiritual  complacency. 

The  deep  social  changes  in  every  class  and  their  inter-relationship 
engendered  by  the  so-called  English  Eeformation  have  yet  to  be 
worked  out  in  detail  and  disentangled  from  the  false  light  with 
which  religious  prejudice  has  obscured  the  main  results  by  confus- 
ing them  with  side  issues  to  which  they  possess  no  logical  connec- 
tion. Mr.  Froude  acknowledges,  "  that  adulteration  and  fraud  the 
besetting  sins  of  English  tradesmen,  had  run  rampant  in  the  disor- 
ganization of  the  ancient  guilds.  Two  years  before  the  coming  of 
the  Armada  more  false  cloth  and  woollen  was  made  in  England  than 
in  all  Europe  besides.  The  aggregation  of  farms  had  recommenced 
after  the  check  which  had  been  imposed  upon  it  at  the  beginning 
of  the  reign.  The  small  holdings  had  been  once  more  devoured  by 
the  large.  The  labouring  peasants  had  been  huddled  into  vil- 
lages where  with  no  other  tenement  beyond  the  rooms  which  they 
occupied,  they  were  supported  only  by  daily  or  weekly  wages;  while 
through  neglect  in  enforcing  the  statute  of  labourers,  they  had 
been  driven  to  accept  such  wages  as  the  employers  would  give, 
rather  than  the  fair  and  just  equivalent  for  their  work  which  it  was 


CATHOLICISM  UNDER  ELIZABETH.  168 

still  the  theory  of  English  legislators  that  they  ought  to  receive. 
It  is  interesting  to  observe  that  on  the  return  of  composure  and 
confidence  the  Parliament  undertook  to  deal  with  these  disorders 
on  the  old  principles.  Besides  stringent  measures  to  check  adultera- 
tion and  false  weights,  an  act  was  passed  that  four  acres  of  land 
should  be  attached  to  every  cottage  intended  to  be  occupied  by  an 
agricultural  labourer,  for  the  use  of  him  and  his  family.  Another 
act  reinsisted  on  the  breaking  up  of  the  large  farms,  the  preamble 
sharply  marking  the  grounds  on  which  the  agglomeration  was 
disapproved.  It  might  be  true  that  the  large  cultivation  was  more 
profitable  in  proportion  to  the  labour  employed  upon  it;  hut  the 
interests  of  capitalists  were  not  yet  supreme,  and  the  aim  of  Eliza- 
beth's Parliament  was  *  that  by  the  maintenance  of  husbandry  the 
greater  part  of  the  subjects  of  the  realm  might  be  presei-ved  from 
extreme  poverty,  and  the  wealth  of  the  realm  be  dispersed  and  dis- 
tributed in  many  hands.' " 

We  have  now  arrived  at  a  period  at  which  it  will  be  in  place  to 
briefly  examine  the  relation  of  the  great  mass  of  English  Catholics 
to  the  Spanish  armada.  Nor  can  it  be  doubted  that  over  twenty 
years  of  severe  and  unrelenting  persecution  of  the  Church  in  Eng- 
land was  one  of  the  causes  that  led  up  to  that  memorable  expedi- 
tion. Nor  can  any  candid  Protestants;  considering  that  they  them- 
selves twice  changed  the  Dynasty;  on  religious  grounds,  at  the 
Revolution  and  accession  of  George  I.,  reproach  Catholics  with  hav- 
ing sought  extraneous  assistance  in  the  cause  of  religious  liberty. 
Indeed  nothing  but  the  deep  reverence  for  authority  and  love  of 
country,  so  intertwined  with  every  Catholic  sentiment,  can  explain 
the  patience  with  which  they  had  endured  the  horrors  that  I  have 
described  in  this  and  two  previous  articles.  Mr.  Froude  justly  re- 
marks "  The  English  Catholics  as  a  body  had  given  Elizabeth  no 
reason  to  complain  of  them.  Through  three-quarters  of  the  nation 
they  had  endured  the  proscription  of  their  creed.  They  had  sub- 
mitted to  make  professions  which  they  disapproved,  or  they  had 
paid  for  nonconformity  by  severe  fines  and  by  exclusion  from  the 
public  service.  They  had  seen  their  spiritual  knights-errant  from 
the  seminaries  imprisoned,  racked  and  dying  traitors'  deaths  and 
they  had  not  rebelled.  They  had  refused,  with  a  few  passionate 
exceptions,  to  sacrifice  their  country  to  their  religion,  and  they  had 
proved  at  once  that  they  were  not  the  dupes  of  a  wild  fanaticism, 
and  that  they  could  not  and  ought  not  to  be  permanently  disabled 
from  a  voice  in  the  administration  of  their  country." 


164  THE  GLOBE. 

Cardinal  Allen  was  distributor  of  Phillip's  alms  to  the  English 
exiles  for  religion  in  Flanders,  a  position  of  great  trust  and  delicacy, 
but  he  certainly  took  no  part  in  politics  before  the  spring  of  1582. 
The  movement  which  culminated  in  the  despatch  of  the  Spanish 
Armada  was  in  its  origin  essentially  connected  with  Scotland.  At 
this  time  no  invasion  of  England  was  anticipated,  but  for  the  pro- 
tection of  their  own  religion  the  Scottish  nobles  seem  to  have  de- 
sired a  guard  of  soldiers  from  the  Pope  or  Spanish  king.  Father 
Parsons  spent  the  winter  of  1581-2  at  Eouen  where  he  conferred 
with  the  Duke  of  Guise  who  as  a  near  relation  of  Mary  Queen  of 
Scots  was  anxious  to  put  an  end  to  her  captivity.  The  cousin  of 
James,  Esme  Stuart  who  was  known  to  be  attached  to  the  Catholic 
religion  was  now  in  high  favor  with  the  young  king  and  created 
Duke  of  Lennox;  he  had  crushed  for  the  time  the  Elizabethan 
party  at  the  Scottish  Court  and  Catholic  hopes  ran  high.  James 
was  only  a  boy  of  fifteen  and  although  he  had  been  educated  a  Prot- 
estant might  have  probably  been  induced  to  change,  which  would 
have  secured  him  the  support  of  the  Pope  and  the  King  of  Spain, 
as  well  as  the  adherence  of  the  English  Catholic  party  for  the  suc- 
cession. Father  Creighton  was  sent  to  Scotland  via  Eouen  in  Jan- 
uary, 1582,  and  returned  to  France  the  same  spring,  conferring  with 
the  Archbishop  of  Glasgow  and  Allen  at  S.  Dennys  and  proceeding 
thence  to  Eouen  with  letters  from  Lennox  to  the  Duke  of  Guise, 
who  seems  to  have  soon  left  his  chateau  of  Eu  for  Paris,  where  he 
saw  the  Papal  Nuncio;  and  the  agent  of  Phillip,  J.  B.  Tassis,  was 
also  interviewed  by  Fathers  Parsons  and  Creighton,  who  informed 
him  that  the  consciences  of  Catholics  were  much  disturbed  and  that 
the  North  of  England  was  well  disposed  for  some  Catholic  move- 
ment. From  the  report  of  Tassis  to  Phillip,  dated  May  18,  1582, 
it  is  clear  that  the  Spanish  agent  was  only  a  listener.  He  had  no 
official  instruction  to  oppose  or  condemn.  So  far  the  design  is  dis- 
tinctly of  Scottish  nature,  English  interests  being  secondary.  The 
Scotch  borders  being  Catholic  are  to  be  gained  over  and  Allen  ap- 
pointed Bishop  of  Durham.  Dr.  Owen  Lewis  was  to  be  used  to  raise 
Wales,  where  the  new  religion  had  as  yet  failed  to  penetrate. 

The  seizure  of  the  young  king  in  the  Elizabethan  interest  by  the 
Earl  of  Gowrie  at  his  Castle  of  Euthven,  and  the  banishment  and 
subsequent  death  of  Lennox,  obviously  altered  the  original  concep- 
tion of  the  enteiiprise  and  lost  Scotland  as  a  basis  of  operation;  and 
although  James,  acting  with  for  him,  unwonted  courage  and  energy. 


CATHOLICISM  UNDER  ELIZABETH.  1C5 

recovered  his  freedom;  yet  the  influence  of  Lennox  removed  and 
becoming  more  infected  with  heresy  as  he  increased  in  age,  he  relied 
more  on  diplomatic  measures  to  secure  his  mother's  release  and  his 
own  eventual  succession  to  the  English  crown.  Although  Philip 
of  Spain  had,  before  this,  consented  to  assist  in  the  enterprise,  he 
remained  inactive,  whether  from  his  habitual  procrastination  or 
want  of  money  as  Father  Knox  surmises;  or  as  I  think  more  prob- 
able from  policy. 

The  death  of  the  Duke  of  Anjou  the  heir  apparent  of  the  French 
throne  in  1584,  constituted  the  Duke  of  Guise  the  natural  champion 
of  the  Catholic  party  in  France,  as  against  Henry  of  Navarre,  who 
although  direct  heir  yet  being  a  relapsed  heretic  would  never  have 
been  tolerated  by  the  great  majority  of  the  nation.  Under  these 
circumstances  the  energies  of  the  Duke  of  Guise  became  necessarily 
concentrated  on  home  affairs  and  removed  from  the  expedition. 
Th  execution  of  Mary  Queen  of  Scots,  who  seems  to  have  astutely 
warned  the  Duke  of  Guise  against  the  Spanish  policy  of  the  Com- 
pany, yet  by  her  will  disinherited  her  son  for  heresy,  threw  every- 
thing into  the  hands  of  Phillip,  who  now  began  to  advance  claims 
to  the  succession,  in  virtue  of  his  descent  from  John  of  Gaunt. 
Nothing  can  be  clearer  by  the  extant  state  papers,  than  that  both 
the  aged  Pontiff  Gregory  Xlllth  who  died  in  1585  and  his  successor 
Clement  Vth,  were  from  beginning  to  end  drags  on  the  expedition. 
While  in  all  reason  and  charity  unable  to  disapprove  of  any  legiti- 
mate measure  for  the  restoration  of  the  Faith  in  England;  both 
from  prudence  and  the  international  obligations  of  their  office  they 
directed  their  efforts  to  acquire,  if  possible,  a  peaceful  toleration 
by  diplomatic  methods;  no  doubt,  also,  clearly  seeing  through  Phil- 
lip's crafty  design  of  almost  universal  empire,  under  cover  of  a 
genuine  zeal  for  the  Faith. 

The  Catholics  in  England,  who  still  remained  numerically  the 
majority  of  the  nation,*  now  became  the  objects  of  the  suspicion  of 
Elizabeth's  Government.  We  know,  on  the  authority  of  Camden, 
some  of  her  advisers  suggested  that  the  leading  Catholics  should  be 
put  to  death  and  although  this  barbarous  project  was  not  executed, 
the  severest  measures  were  put  in  force,  "under  the  plea  of  pre- 
caution, all  recusant  convicts  were  placed  in  custody;  a  return  of 
persons  suspected  for  religion  was  required  from  the  magistrates 

*  Allen  was  certain  two-thirds. 


166  THE  OLOBE, 

of  the  Capital;  in  several  counties,  perhaps  in  all,  domiciliary 
searches  were  made;  crowds  of  Catholic  of  both  sexes,  and  of  every 
rank,  were  dragged  to  the  common  jails  throughout  the  Kingdom 
and  the  clergy  from  their  pulpits  declaimed  with  vehemence  against 
the  tyranny  of  the  Pope  and  the  treachery  of  the  Papists."  * 

The  real  feelings  of  the  English  Catholics  is  accurately  portrayed 
in  a  letter  from  the  celebrated  Dr.  Gifford,  Dean  of  Lille  afterwards 
Archbishop  of  Kheims,  to  Cecil  dated  April  18,  1586,  in  which  after 
returning  thanks  for  safe  conduct  granted  to  him  to  visit  England 
on  private  affairs,  he  strongly  implores  toleration;  while  not  deny- 
ing that  some  ardent  spirits,  maddened  by  nearly  thirty  years'  severe 
persecution  might  be  driven  to  welcome  any  means  having  for  its 
object  the  restoration  of  religious  liberty;  which  however  he 
strongly  disapproves  of  and  denounces;  and  it  is  only  fair  to  say 
that  the  very  ecclesiastic  accused  of  the  most  extreme  furtherance 
of  the  Spanish  interest,  Father  Parsons,  in  a  letter  from  Se\'ille, 
dated  April  4, 1591,  complains,  "  that  at  no  time,  either  at  the  time 
of  the  Armada  or  since  have  the  English  Catholics  been  consulted 
or  trusted  by  Phillip,"  and  we  know  that  without  exception  the 
Catholic  nobility  and  gentry  armed  their  tenants  and  dependents 
in  the  Queen's  service,  equipped  vessels  and  gave  the  command  to 
Protestants,  and  when  not  trusted  with  the  leadership  asked  per- 
mission to  fight  in  the  ranks  against  the  invader;  as  the  old  Prot- 
estant historian,  Stowe,  records,  "  not  one  man  appeared  to  favour 
the  Spaniard,  the  very  Papists  themselves  being  no  less  unwilling 
than  the  rest  to  see  their  native  country  in  subjection,"  and  even 
the  prisoners  for  religion  at  Ely  declared  their  readiness  to  take  up 
arms  against  the  enemies  of  their  sovereign. 

England.  Thomas  E.  H.  Williams. 


FOREGLEAMS— SONNETS. 


THE  MASTER  SINGERS. 

Within  the  harmony  of  thy  great  soul, 
0  life  seraphic  1  all  our  music  dwells  ; 
The  brooklet  music  of  the  dappled  dells  ; 

The  requiem  anthems  that  forever  roll 

•  Lingard. 


FOREGLEAMS— SONNETS.  167 

Along  the  ocean  waves,  from  pole  to  pole; 

The  thunder's  martial  march,  that,  rising,  swells 
To  mighty  triumph,  and  thy  glory  tells; — 

The  songs  of  birds  and  children,  sans  control. 

But  in  the  master  singers  thou  dost  rise 
To  harmony  divine:  In  Mendelssohn, 

In  Beethoven,  the  singing  earth  and  skies 
And  angels,  all  thy  quenchless  songs  intone. 

Aflame  with  love's  own  bleeding  sacrifice — 
The  songs  of  songs,  that,  last,  must  reign  alone. 

SIGNS   AFAK. 

The  tremble  of  the  birches  in  the  breeze; 

The  flutter  of  our  thoughts,  when  life  is  still; 

The  prattle  of  a  tiny  mountain  rill, 
Far  echoed  in  the  voices  of  the  trees; 
The  sullen  murmur  of  the  raging  seas; 

The  twitter  of  the  song-bird's  happy  trill; 

The  blushes  of  the  early  dawn  that  fill 
The  waiting  skies  with  splendor, — ^what  are  these. 

My  life,  my  love,  my  soul,  but  signs  afar 
And  near,  to  comfort,  to  console  and  cheer 

The  lost,  as  was  the  sign  of  that  famed  star 
Of  Bethlehem,  now  to  mankind  so  dear  ? 

And  what  the  heavenly  ministry  of  pain, 
But  golden  sunlight  in  the  garnered  grain  ? 


LOVE'S  CALVARY. 

0  I  life,  in  all  thy  countless  flowering  weeds. 
Thou  still  art  beautiful,  as  in  the  day 
When  first  the  heaven-planted,  fragrant  May, 

The  rose  and  primrose  sprang  from  Eden's  seeds — 

Long  ere  the  cant  of  vexing,  clashing  creeds 
Had  robbed  the  world  of  its  sure  guiding  ray 
Of  faith  and  love  adown  time's  dusty  way. 

Whereon  men  fell  'neath  over-burdened  deeds. 


168  THE  GLOBE, 

And  all  along  the  dawning  skies,  where  stars 
Their  faithful  vigils  keep  at  da/s  decline; 

In  every  act  of  love  that  heals  the  scars 
Of  hate  and  war  thy  radiant  face  doth  shine 

With  beauty  which  time  neither  blasts  nor  mars — 
But  on  love's  Calvary  thou  art  all  divine. 

THE  HEART  OF  NATUEE  TRUE. 

I  think  the  heart  of  N'ature  must  be  true— 
For  in  these  moments  when  my  anxious  heart 
Kept  questioning — or  would  my  friends  depart 

And  walk  no  more  with  me — as  yon  traitors  flew 

When  words  of  living  truth — like  morning  dew 
Fell  from  the  Master's  lips — or  bear  their  part 
Of  that  dire  hate  for  words  of  mine  that  smart 

And  rankle  in  the  envious  bastard  crew — 

Just  now — ^as  on  the  wings  of  angels — ^bome 
Across  the  radiant,  echoing  skey. 

Come  words  as  if  from  human  souls  were  shorn 
Of  all  but  love  and  life  and  truth: — so  fly 

The  doves  of  Peace  that  lead  unto  each  mom 
And  so  must  fly,  till  life  itself  shall  die. 

THE  ROSY  FINGERS  OF  DAWN". 

Along  the  crimson  pulses  of  the  mom; 
Up  through  the  rosy  fingers  of  the  day, 
I  trace  the  throbbings  of  that  loving  sway 

Was  bom  of  God,  ere  time  itself  was  bom; 

And  far  beyond  the  realms  of  night  and  scom. 
And  far  beyond  the  realms  of  light,  its  ray, — 
As  in  the  roses  and  the  new-mown  hay, — 

Doth  all  God's  universe  inspire,  adorn. 

Yea,  most  of  all  where  least  its  light  would  seem 
To  live,  or  breathe,  or  shine,  or  even  dwell 

As  faintly  as  within  the  gates  of  hell: — 
In  human  grief  and  agony,  its  gleam 

Hath  filled  our  world  with  love's  own  rarest  song. 
Which,  through  the  ceaseless  ages  rolls  along. 


FOREGLSlAMS—aONNETa.  169 

KISSING  THE  MAY.  '.  f: 

Quickly,  toward  the  rosy  dawn  of  day, 
We  lift  our  waiting  and  our  grateful  eyes, 
To  greet  the  new-bom  glory  of  the  skies; 

And  as  the  sun  pursues  his  royal  way, — 

Touching  the  rose  with  light,  kissing  the  May, 
Painting  all  lands  with  splendor,  man  still  vies 
With  man,  and  in  all  languages  still  tries 

To  weave  its  chaplet,  its  immortal  bay. 

And  why  should  not  all  nations  fly  to  song 
In  view  of  that  divinely  richer  mom. 

In  which  the  stars'  angelic,  joyous  throng 
Sang  greeting,  since  the  Prince  of  Peace  was  bom  ? 

For  then,  through  life  and  love's  immortal  sea 
The  soul  was  found  that  won  love's  victory. 

AT  MIDKEGHT. 

Amid  the  murmur  of  the  mighty  sea. 

At  midnight  when  the  air  is  thick  and  still. 

And  in  the  day,  when  raging  billows  fill 
The  very  heavens  with  wild  mutiny 
Of  mad  and  wrecking  storm, — thy  victory 

0  Love,  my  love  !  through  every  flash  and  thrill 

Is  manifest,  as  in  the  rippling  rill, 
AU  sunlight,  flowing  onward  in  its  glee. 

Yea,  through  the  shriekings  of  the  lost  I  see 
Thy  ever  shining  face,  and  hear  thee  say. 

That  pain  and  anguish,  at  thy  voice,  shall  flee. 
And  e'en  death's  blackest  darkness  turn  to  day; 

And  I  believe  thee,  in  the  night,  and  pray. 
That  thou  wouldst  ever  lead  me  thine  own  way. 

OUR  LIPE  HEROIC. 

In  truth  we  held  thee  quite  immortal  where 
Yon  Httle  band  of  Grecians  kept  at  bay 
Countless  hordes  of  Persians,  and,  Thermopylae 

Stands  out  in  everlasting  glory  there, 


170  THE  GLOBE. 

Because  our  life  heroic,  stainless,  fair 

Held  up  the  record  of  the  years,  that  day; 
Nor  aught  can  dim  the  warrior's  rich  array 

Of  splendor,  or  his  mighty  deeds  impair. 

But,  to  stand  alone,  in  close  league  with  truth- 
To  see  the  cherished  face  of  God's  own  love. 

Whose  fadeless  beauty  long  hath  held  thy  youth 
Entranced  with  glory,  fade — and  heaven  above 

Shut  down  in  utter  darkness — still  to  say — 
"  I  conquer  " — leads  the  universe  thy  way. 


A  WOELD-DEEAM. 

It  seems  to  me  that  in  the  dawning  day 
Of  our  own  mortal  life  upon  this  ball 
Of  earth  there  was  a  two-fold  act  we  call 

Creation,  and  that  when  the  "  gods  "  did  say 

Let  us  make  man  unto  our  image  they 

Had  long  since  finished  earth  and  man  and  all 
Material  things  far  beyond  recall: — 

That  then  the  work  began  which  lasts  for  aye. 

That  is,  the  quenchless  moral  work  and  war; 
The  spiritual  creation — the  fall: 

The  battle  manifold,  the  mighty  scar 
Of  agony  and  death  that  in  one  small 

Hour  did  revive  the  sting  of  death  and  pain, 
Which,  conquered,  we,  God's  glory  shall  attain. 

SUN-FED  SOULS. 

And  shall  I  say  that  love  itself  is  dead, 

Because,  perchance,  it  may  not  smile  on  me  ? 
Or  yet,  because  of  wrecks  upon  the  sea. 

That  angels  from  the  universe  have  fled  ? 

That  martyrs  who  the  mighty  ages  led — 
Whose  sun-fed  souls  went  out  in  agony. 
Hissed  by  serpent  lips  of  foul  infamy — 

Are  not  by  everlasting  fountains  fed  ? — 


FOREaLEAMS— SONNETS,  171 

Though  sharper  than  a  serpent's  tooth,  the  sting 
Of  thanklessness  in  friend  and  foe  and  child 

May  bum  into  my  very  soul  and  ring 
The  changes  of  ingratitude — the  wild, 

Deep  curse  that  rules  the  nations  of  our  day  ? 
Nay  ! — ^but  that  God  and  love  are  one,  alway. 

LOVE-ENAMOURED  FLOWERS. 

The  love-enamoured  flowers,  0  love,  are  thine  ! 

The  honeysuckle's  ever  fragrant  breath; — 

Fond  roses  blooming  on  the  graves  of  death; 
Spring's  first  violets  and  the  columbine; 
The  pansy,  which  has  ever  stood  for  sign 

Of  all  the  fondest  thoughts  the  lover  saith 

Of  love  beneath  the  stars,  ere  vanisheth 
The  trust  that  doth  all  loving  hearts  entwine. 

The  primrose  and  the  cowslips  all  to  thee 
Do  lift  their  fragrant,  their  adoring  eyes, 

Or  bow  their  heads  in  sweetest  modesty: — 
So  charming  is  thy  charm  in  earth  and  sMes; 

So  bright  the  ever  penetrating  glee 
Of  thy  dear  light,  0  love  !  that  never  dies. 

MINOR-TONED. 

I  love  thee  in  the  roseate  dawn  of  day; 

In  every  little  wild  flower  of  the  plain. 

I  love  thee  e'en  w'hen  life  and  love  are  pain; 
When  sun  and  stars  have  vanished  quite  away, 
With  all  the  friendships  of  this  life  astray. 

And  all  the  music  of  the  world's  refrain 

Is  minor-toned  with  death — Thou  wilt  regain, 
I  say,  the  heights  of  love,  and  reign  alway. 

I  know  that  life  was  even  born  of  love. 
The  proudest  crest  upon  each  mighty  wave 

That  bringeth  death  to  me — as  yon  sweet  dove 
Of  peace — is  pledge  that  thou  wilt  always  save 

The  deathless  sunlight  of  thy  sun-born  soul 
And  pierce  all  realms  of  death  though  demons  rave. 


172  TEE  GLOBE. 

« 

HOW  LONG,   0!   GOD? 

When  I  reflect  on  all  the  ways  I've  trod, 

In  wandering  through  these  three-score  years  ; 

When  I  recall  the  blighted  hopes — ^the  fears. 
The  dread  of  countless  spectres,  and  the  rod 
Of  heaven's  righteous  vengeance — see  the  sod 

To  right  and  left,  now  grave-crowned — full  of  tears — 

That  mine  is  but  the  lot  of  all  my  peers. 
While  thousands,  far  less  blest,  are  forced  to  plod 

Through  poveri^y  and  darkness,  lust  and  shame; 
Through  hunger,  contumely,  bitter  wrongs. 

Compared  with  which  my  life  is  sun-crowned  fame; 
And  when  I  see  earth's  countless,  eager  throngs 

Hiding  the  curse  that  hurts,  bearing  the  hod 
Of  burden,  sore, — How  long — ^I  say — 0  !  God  ? 

William  Henry  Thorni 


FATHER  CASAS  ON  THE  CUBAN   REBELLION. 


"La  Guerra  Separatista  de  Cuba" — "The  Separatist  War  in 
Cuba  ;  its  causes,  means  of  ending  it,  and  how  to  avoid  another," 
by  Dr.  John  Bautista  Casas,  was  brought  out  in  Madrid  in  1896. 
The  work  first  appeared  as  a  series  of  articles  in  the  Madrid  Press, 
and  attracted  so  much  attention,  that  it  was  subsequently  issued  in 
book  form. 

Dr.  Casas  is  a  doctor  of  divinity  ;  a  priest  in  the  Catholic  Church, 
and  was  Governor  of  the  Bishopric  of  the  Diocese  of  Havana  from 
July  20,  1893,  to  November  16,  1894,  during  the  absence  of  the 
regular  incumbent. 

The  thesis  of  this  work  is  :  Dread  of  annexation  of  Cuba  to  the 
United  States,  and  the  trend  of  the  author  is  to  uphold  monarchical 
institutions,  to  establish  the  supremacy  of  the  Catholic  Church, 
wage  a  propaganda  against  Protestantism  and  Free  Masonry,  and 
to  bind  Cuba  still  more  closely  to  Spain.  Not,  however,  by  the  in- 
troduction of  reforms  in  administration  or  home  rule.  The  first  he 
considers  equivalent  to  Pandora's  box  which  only  contained  calam- 
ities ;  the  second  the  preliminary  step  towards  separation  from  the 


FATHER  CAS  AS  ON  THE  CUBAN  REBELLION,         173 

Mother  Country  and  independence.  Although  willing  to  concede 
their  rights  or  fueros  to  Navarre,  Aragon  and  Catalonia,  should  they 
demand  autonomy,  he  does  not  consider  that  Cubans  have  any 
right,  to  demand  reforms — because  he  believes  that  Cuba  belongs  to 
Spain  by  the  right  of  conquest,  colonization  and  sovereignty. 

The  author  decries  the  enthusiastic  admiration  of  Cubans  for  the 
United  States,  and  attributes  all  rebellious  sentiments  against  Spain 
to  American  influence.  From  childhood  Cubans  acquire  a  love  for 
the  Great  Kepublic,  and  Cubans  prefer  the  United  States  to  Spain 
for  educational  purposes.  The  worthy  prelate  is  most  bitter  in  his 
denunciation  of  Americans,  whom  he  persists  in  calling  Yankees. 
And  he  warns  Cubans  of  the  terrible  fate  in  store  for  them  should 
Cuba  ever  become  annexed  to  the  United  States,  stating  that  the 
indomitable  Yankee  would  absorb  or  annihilate  them,  or  if  any 
were  able  to  survive  his  supremacy,  that  he  would  be  despised  by  his 
stronger  brother. 

"  The  American  eagle  now  threatens  to  despoil  us  of  Cuba,  as  it 
did  of  Texas,  New  Mexico,  and  California,  as  well  as  Louisiana  at  an 
earlier  period,"  he  says.  "  It  may  yet  seize  Mexico,  and  all  Spanish 
America  if  we  do  not  clip  its  wings.  Yankeeism  and  f  oreignism  are 
the  real  causes  of  ill-will  towards  Spain.  From  their  earliest  days 
Cubans  are  taught  to  admire  every  other  country  except  the  Mother 
Country,"  Dr.  Casas  goes  on  to  say. 

"Protestantism  is  another  powerful  factor  against  Spanish  do- 
minion, for  Protestant  preachers  scoff  at  our  country.  A  Cuban 
Protestant  is  anti-Catholic  as  much  as  anti-Spanish  and  usually 
changes  his  faith  on  account  of  his  hatred  to  Spain.  The  first  and 
foremost  object  of  a  Cuban  apostate  is  to  take  out  naturalization 
papers  as  an  American  citizen.  And  when  he  returns  to  Cuba  he 
shields  himself  in  the  folds  of  the  Stars  and  Stripes,  in  order  to 
defy  the  Spanish  flag. 

"  Free  Masonry  also  is  a  turbulent  factor  in  Cuba  because  that 
institution  is  and  has  always  been  anti-Spanish."  Dr.  Casas  would 
increase  the  supremacy  of  the  Catholic  Church,  and  would  choose 
good,  faithful  sons  of  the  Church  for  public  office.  Furthermore 
he  would  provide  a  spiritual  counsellor  for  each  and  every  gov- 
ernor. In  addition,  to  strengthen  the  power  of  the  Church  he  would 
establish  an  ecclesiastical  censorship  to  watch  public  functionaries, 
call  them  to  account,  hold  them  for  trial  and  remove  them  from 
office  if  need  be,  such  acts  being  authorized  by  the  Colonial  Minister. 


174  THE  GLOBE. 

The  author  dwells  on  the  plan  he  proposes  of  concentration  in 
towns  and  cities,  and  to  compel  the  rural  population  to  abandon 
their  little  homes,  which  he  advises  burning  to  the  ground.  They 
would  thus  be  obliged  to  eke  out  a  subsistence  within  the  city  limits, 
and  could  hold  no  intercourse  with  the  rebels. 

Dr.  Casas  would  wage  war  with  sword  and  fire,  and  set  loose 
hounds  to  hunt  down  the  hapless  insurgents.  He  believes  also  in 
patrolling  the  coast  to  keep  off  filibustering  expeditions  from  land- 
ing. As  the  thick  growth  of  shrubs  and  vegetation  along  the  coast 
and  lowlands  provides  a  safe  hiding-place  for  the  rebels,  he  would 
have  this  cleared  away,  and  the  debris  burned  after  saturating  it 
with  petroleum.  To  destroy  alligators  and  snakes  and  other  ven- 
omous creatures  which  infest  the  swamps, — and  he  infers  that  the 
insurgents  might  be  included, — he  advises  throwing  poisoned  meat 
to  them,  and  then  using  some  disinfectant  to  clear  the  atmosphere. 

Dr.  Casas  also  recommends  the  use  of  balloons  in  the  army  to 
reconnoitre  the  enemy's  quarters. 

The  author  believes  that  the  seeds  of  rebellion  were  sown 
through  readers  in  cigar  factories,  and  would  forbid  such  diversions, 
as  while  the  skillful  fingers  of  the  listener  are  manipulating  the 
fragrant  weed,  their  ears  are  eagerly  catching  socialistic  and  revolu- 
tionary theories. 

"  Anarchism  and  naniguismo  (a  secret  society  of  negroes  and  des- 
peradoes) are  rampant  in  Cuba,"  Dr.  Casas  adds.  "  And  the  latter  is 
the  outcome  of  the  evils  of  the  slave  trade,  for  the  African  race  has 
always  been  refractory  to  Christian  teaching,  and  apt  to  relapse 
into  its  primitive  barbarism  and  evil  proclivities,  the  curse  which 
has  descended  to  that  unhappy  people  from  the  time  of  Noah." 

Dr.  Casas  advises  Spain  to  seek  an  alliance  with  England,  who 
helped  her  to  drive  out  the  French  invader  during  the  Napoleonic 
regime,  when  the  ill-starred  Joseph  Buonaparte  occupied  the  throne 
of  Spain.  He  scorns  any  alliance  with  France — as  she  has  always 
been  a  marplot — and  he  refers  to  the  time  when  Spain  joined 
France  to  lend  assistance  to  the  American  colonies  in  securing  their 
independence  from  England,  while  he  attributes  her  subsequent  loss 
of  Spanish  America  to  that  fact. 

Commercial  relations  between  two  countries  serve  to  bind  them 
more  closely — therefore  Dr.  Casas  advises  reciprocity  and  free  trade 
between  Spain  and  Cuba. 

He  would  add  to  the  number  and  power  of  religious  orders  of  the 


FATHER  CABAS  ON  THE  CUBAN  REBELLION.        175 

Catholic  Church  in  Cuba,  and  increase  Catholic  teaching  and  propa- 
gate that  faith  to  a  greater  degree.  Dr.  Casas  would  also  deprive 
Cubans  of  their  immunity  from  conscription.  He  would  also  keep 
alive  sectional  feeling  in  Cuba  by  promotion  of  Spanish  patriotic 
societies. 

Civil  marriage  was  the  bone  of  contention  between  ecclesiastics 
and  civil  authorities  in  Cuba  at  the  period  that  law  was  made  valid 
in  Sfpanish  territory.  Dr.  Casas  was  opposed  to  this,  and  refused  to 
abide  by  the  law,  or  to  allow  access  to  parish  registers  for  copies 
of  baptismal  papers  for  parties  about  to  contract  a  civil  marriage. 

For  this  refusal  to  comply  with  the  new  edict  he  was  sentenced 
as  an  enemy  of  the  State  to  fourteen  years'  banishment  from  Span- 
ish territory.  But  he  appealed  from  the  sentence  of  the  Havana 
Court,  to  a  higher  court,  and  the  sentence  was  abrogated.  In  his 
panegyric  on  Spain  the  author  would  go  back  to  the  days  of  Torque- 
mada,  Philip  II.  and  the  Duke  of  Alva. 

"  The  war  in  Cuba  is  not  a  racial  war,"  Dr.  Casas  says,  "  although 
it  may  become  so,  as  I  think  that  the  most  intelligent  men  of  the 
colored  race  cherish  ambitious  designs  which  they  now  conceal  from 
policy.  Although  several  Cuban  leaders  were  colored  men,  yet  the 
majority  are  white. 

"  The  population  of  Cuba  was  1,600,000  according  to  the  census 
taken  in  1887.  There  are  500,000  colored  people,  80,000  Chinese, 
and  the  balance  is  white.  It  is  calculated  that  Cuba  can  maintain 
six  millions  of  people. 

"  According  to  Cuban  sympathizers,"  he  proceeds,  "  the  economic 
crisis  was  the  cause  of  the  war,  but  they  take  this  as  a  pretext  to 
cast  off  Spanish  dominion.  The  separatists  allege  that  Spain  com- 
pelled Cuba  to  receive  Spanish  products  while  she  restricted  ex- 
portation from  Cuban  markets,  but  the  fact  is  that  foreign  nations 
flood  the  Cuban  market  with  their  goods,  especially  the  United 
States. 

"  The  sugar  trade  has  been  injured  by  the  beet  sugar  of  Europe, 
but  Cuban  planters  should  try  to  manufacture  sugar  by  some 
cheaper  process." 

Dr.  Casas  dwells  on  the  enormous  wealth  of  natural  resources  in 
that  beautiful  Island,  which  only  require  development. 

"  The  separatists  and  those  anxious  for  annexation  to  the  United 
States  complain  of  the  ineptitude  of  government  employees,  and 
home  legislation,"  he  adds.    " '  Cuba  for  Cubans  ! '  they  cry.    Some 


176  THE  OLOBE. 

even  say  they  would  gladly  drain  their  veins  of  Spanish  blood.  War 
and  banishment  are  the  only  arguments  against  such  traitors." 

Mutterings  and  rumblings  announced  the  irruption  of  the  polit- 
ical volcano,  and  rumors  were  rife  that  the  separatists  in  Las  Villas 
were  about  to  raise  the  banner  of  revolt  on  January  24,  1895,  in 
Cuba.  The  Spanish  authorities  lent  little  attention  to  these  rumors, 
and  like  the  old  story  of  the  wolf,  paid  no  heed  to  danger  until  the 
wolf  appeared. 

The  outbreak  finally  occurred  in  February,  1895. 

Previous  to  that  event,  Serafin,  Sanchez,  Quesada  and  Jos6  Marti 
were  actively  engaged  in  raising  funds  among  the  tobacconists  in 
Florida,  and  in  fitting  out  filibustering  expeditions  for  Cuba. 

Havana  has  an  university  with  chairs  of  law,  lelles  lettres,  philos- 
ophy, natural  sciences,  mathematics,  medicine  and  pharmacy. 
There  are  six  institutes  in  other  towns.  Furthermore  Havana  pos- 
sesses a  conservatory  of  music,  an  art  league,  school  for  technical 
design  and  two  normal  colleges. 

The  Belen  College  of  the  Jesuit  Fathers  and  the  Montserrat  in 
Cuenfuegos  and  the  Padres  Escolapios's  College  in  Guanabacoa  are 
partly  sustained  by  government. 

Father  Vines,  one  of  the  Jesuits,  is  an  eminent  meteorologist. 

"  Cuba  is  a  sort  of  footstool  for  the  great  North  American  Re- 
public while  it  serves  also  as  a  barrier  to  prevent  it  from  encroaching 
further  south."  Dr.  Casas  says  that  if  Cuba  should  belong  to  the 
United  States  that  country  with  its  exuberance  and  impetus  would 
fall  upon  the  other  Antilles,  would  constantly  threaten  Venezuela, 
Colombia,  Costa  Rica,  Honduras,  Salvador  and  Nicaragua — and 
would  oppress  Mexico,  as  it  already  does  in  the  northwest.  There- 
fore Europe  should  not  look  with  favor  on  this  possibility,  because 
it  would  injure  her  commerce — ^which  would  be  monopolized  by 
the  United  States  of  America. 

"  Another  factor  to  be  considered  in  the  Cuban  problem  is  the 
climate,  which  is  so  enervating,  it  is  only  by  change  of  air  that  its 
inhabitants  are  able  to  keep  healthy,  while  the  infusion  of  fresh 
blood  is  needed  to  keep  up  the  population.  This  immigration 
should  come  from  Spain,  but  not  from  the  United  States,  because 
if  Cuba  should  separate  herself  from  the  mother  country,  Yankees, 
white  and  black,  would  overrun  the  Island  and  dominate  and  ex- 
terminate as  they  always  do,  and  native  Cubans  would  disappear, 
or  if  one  were  left,  he  would  be  considered  an  inferior  race. 


FATHER  GASA8  ON  THE  CUBAN  REBELLION.         177 

"The  United  States  is  tihe  instigator  and  abettor  of  the  war 
against  Spain,  with  selfish  views,  but  we  warn  her  if  she  succeeds  in 
her  designs,  she  will  be  the  sufferer  through  the  realization  of  her 
selfish  schemes." 

"  The  black  man  was  cursed  in  Noah's  time,  and  still  suffers  un- 
der that  curse.  The  religion  of  Jesus  Christ  redeemed  all  mankind, 
but  nations  as  well  as  individuals  of  the  colored  race  still  refuse 
to  participate  in  that  privilege.  The  Black  Continent  refused  Chris- 
tianity, and  is  victim  of  slavery  imposed  by  the  Evil  One,  and  pas- 
sions of  bad  men.  But  Christian  doctrines  prevailed  in  Cuba  and 
slavery  was  abolished  in  1885. 

"  Good,  upright  and  pious  Catholics  should  be  appointed  gov- 
ernors over  the  different  provinces  of  Cuba."  And  Dr.  Casas  consid- 
ers that  two  or  three  priests  designated  by  their  superiors,  and  ap- 
pointed by  government,  should  be  chosen  as  their  counsellors.  He 
adds  that  the  practice  of  seeking  spiritual  advisers  is  not  new,  as 
in  olden  times  monarchs  and  leaders  always  consulted  the  clergy 
before  embarking  on  any  great  undertaking. 

Their  advice  and  co-operation  should  be  gratuitous  during  the 
war,  but  the  state  should  provide  them  with  all  that  they  need  for 
their  daily  expenditures. 

"  A  friar  should  accompany  every  battalion,  and  watch  over  the 
morals  of  the  troops,"  he  says. 

"  Sisters  of  Charity  should  attend  to  the  commissary  department." 

"  Neither  pensions  nor  promotion  should  be  conferred  during  the 
war.  But  after  the  war  is  over  all  meritorious  officers  should  be 
promoted." 

"No  chief  who  openly  displays  an  envious  rivalry  towards  his 
fellow-officers  should  be  tolerated  in  the  army. 

"No  official  news  of  the  campaign  should  be  published,  or  at 
least,  all  news  should  be  kept  back  as  long  as  possible. 

"  No  officer  should  be  allowed  to  publish  any  speculations  in  re- 
gard to  the  outcome  of  the  struggle. 

"  Greater  attention  should  be  paid  to  hygiene,  and  proper  care 
taken  of  the  troops  and  their  comfort  as  well  as  morals." 

Dr.  Casas  also  advocates  a  strict  censorship,  and  suppression  of  all 
pamphlets  or  books  unfavorable  to  Spain. 

"  In  order  to  prevent  complaints,  discord  and  wars  in  future," 
Dr.  Casas  says,  "  it  would  be  better  not  to  vest  the  command  of  the 
Island  of  Cuba  in  one  man  alone,  who  cannot  be  a  brave  general 

VOL.  VII.— 12. 


178  THE  GLOBE. 

and  an  able  civil  governor  at  the  same  time.  A  valiant  soldier  is 
not  always  a  good  statesman,  neither  is  a  good  statesman  always 
capable  of  commanding  an  army,  although  each  may  excel  in  his 
own  particular  calling.  Therefore  it  would  be  better  to  divide  the 
government  of  Cuba  into  different  branches  of  civil  and  military 
government." 

Dr.  Casas  admits  that  corruption  and  abuses  exist  among  the 
Custom  house  and  Revenue  officers,  and  that  such  abuses  also  exist 
in  the  bureaucracy  in  Spain,  "  to  a  smaller  degree." 

Dr.  Casas  approves  of  the  command  of  sucli  men  as  Polavieja  and 
Salmeron,  while  he  heartily  disapproves  of  mild,  benignant  rulers 
like  Vives,  Lersundi,  Dulce  and  Jeronimo  Valdes,  the  latter  espe- 
cially, who  introduced  a  number  of  so-called  political  and  economic 
reforms,  during  the  unsettled  period  of  Spanish  history  from  1833 
to  1840 — ^when  the  constitution  and  parliamentary  system  was  ac- 
climated in  Spain. 

Dr.  Casas  would  like  to  see  such  rulers  as  Tacon,  or  statesmen  like 
Villanueva  rule  over  Cuba. 

"  Different  peoples  require  special  legislation,"  Dr.  Casas  says. 

"  For  example  Rome  extended  certain  privileges  to  her  conquered 
colonies  in  order  to  pacify  them.  Teodoredo  demanded  certain 
rights  which  were  conceded  by  the  Moorish  conqueror  to  his  Span- 
ish subjects  in  order  to  make  his  yoke  less  galling. 

When  Aragon,  Catalonia  and  other  provinces  united,  each 
preserved  its  fueros  or  privileges,  which  unfortunately  have  been 
gradually  disappearing  since  the  fatal  French  centralization  policy 
invaded  Spain.  Other  confederated  peoples,  not  having  any  ancient 
laws,  reserved  the  right  to  manufacture  their  own,  as  the  Americans 
did  in  the  greater  part  of  the  branches  of  legislation.  Some  Ara- 
bian kings  of  Spain  became  tributary  to  the  Christian  ruler,  either 
through  force  of  arms  or  because  they  needed  help  against  their 
enemies. 

Autonomy  or  self-government  is  the  right  that  a  province  pos- 
sesses to  administrate  its  own  affairs  separately  or  independently 
from  the  mother  country.  Dr.  Casas  declares  what  is  really  meant 
is  that  the  province  or  country  desires  to  set  up  housekeeping  for 
itself.  "  So  long  as  everything  goes  smoothly,"  he  adds,  "  they  do 
not  remember  their  parents,  but  if  tempests  come,  and  they  find 
themselves  in  trouble,  they  call  on  their  dear  father  and  mother  to 
help  them. 


AN  OOTAVE.  179 

"  The  autonomist  hoists  his  banner  on  his  feudal  domain  up  far 
enough  so  that  all  the  world  ma}^  see  it,  but  they  are  somewhat  like 
the  Jansenists  who  venerated  the  Eucharistic  bread  so  highly,  that 
they  kept  it  on  an  altar  near  the  roof,  or  an  arch  of  the  temple. 

"  Autonomists  desire  to  govern  themselves  without  the  expense 
of  representation  abroad,  which  they  leave  to  the  mother  country, 
while  they  allow  her  to  send  out  a  governor  in  name  only. 

"^  Such  is  the  autonomy  desired  for  Cuba,  as  a  heroic  measure  to 
cure  the  Island  of  all  moral  and  administrative  evils  which  now  af- 
flict her  and  by  which  to  dissipate  all  troubles,  discord  and  civil 
war." 

"  The  Decalogue  is  the  best  model  for  legislation,"  Dr.  Casas 
sententiously  observes.  "  It  embraces  all  the  different  races  of  the 
earth,  every  land  and  every  clime — while  it  defines  all  the  rights 
of  man  and  all  his  duties." 

Pkisoilla  Alden. 

New  York. 


AN   OCTAVE. 


To  me,  the  groaning  of  world-worshippers 
Eings  like  a  lonely  music  played  in  hell 
By  one  with  art  enough  to  cleave  the  walls 
Of  heaven  with  his  cadence,  but  without 
The  wisdom  and  the  will  to  comprehend. 
The  strangeness  of  his  own  perversity, 
And  all  without  the  courage  to  disclaim 
The  profit  and  the  pride  of  his  defeat. 

Edwin  Aelington  Eobinson. 
Gardiner,  Me. 


180  TUB  GLOBE. 


CATHOLIC  LIBERALISM  AND  NATIONALITY. 


I  HAVE  made  the  title  brief  even  at  the  risk  of  ambiguity;  but 
in  writing  this  article  I  have  in  mind  three  distinct  phases  of  mod- 
ern American  Catholic  evolution,  which  I  wish  and  intend  to  con- 
demn with  all  the  ability  in  my  power,  and  at  the  same  time  to 
point  out  what  seems  to  me  the  only  true  Catholic  cure  for  the  evils 
under  review. 

In  order  to  justify  my  manner  of  approaching  and  treating  this 
subject  I  quote  from  various  sources  the  definitions  and  conduct 
of  certain  prominent  Catholics  bearing  upon  the  different  phases 
of  Catholic  agitation  involved  in  the  title  of  this  article.  It  seems 
that  His  Holiness,  Pius  IX.,  once  wrote — "  Liberal  Catholicism  is 
a  heresy,"  and  it  would  seem  that  his  definition  ought  to  have  been 
sufficient  for  all  time;  but  we  make  and  unmake  history  fast  in 
these  days,  and  when  you  imagine,  for  instance,  that  His  Grace, 
Archbishop  Ireland  of  St.  Paul,  is  at  home  quietly  looking  after  the 
spiritual  affairs  of  his  diocese  and  attending  to  the  vast  financial 
interests  of  his  own  personal  investments,  the  first  thing  you  know 
he  is  in  Washington  looking  after  the  appointment  of  his  friend, 
Storer,  of  Cincinnati,  to  some  diplomatic  position  in  the  gift  of 
McEinley  and  at  the  same  time  playing  substitute  for  his  absent 
friend  "  Keane,"  in  defending  "  American  Liberalism,"  etc.,  in  the 
Catholic  Church; — and  all  this  during  the  Lenten  season. 

The  tail  end  of  the  above  paragraph  was  occasioned  by  reading 
the  following  "Washington  dispatch  which  explains  itself. 

"  Archbishop  is  Angry.  Ireland  Bitterly  Resents  the  Published 
Attack  of  Mgr.  Schroeder,  of  Catholic  University.  Wasliington, 
April  5. — Archbishop  Ireland  has  made  a  bitter  attack  upon  Mgr. 
Joseph  Schroeder,  the  Professor  of  GTerman  at  the  Catholic  Uni- 
versity, for  the  latter's  recent  attack  on  certain  prelates  of  the 
Church,  and  has  invoked  the  aid  of  Mgr.  Martinelli,  the  Apostolic 
Delegate. 

"  The  trouble  was  caused  by  an  article  signed  by  Mgr.  Schroeder 
attacking  the  liberals.  After  the  use  of  terms  such  as  *  the  liberal- 
ism that  luxuriates  in  the  garden  of  the  Church  like  tares  sown  by 
Satan,'  the  article  went  on  to  accuse  certain  prelates  of  absolute 
heresy. 


CATHOLIC  LIBERALISM  AND  NATIONALITY.  181 

"  Mgr.  Schroeder  disclaims  responsibility  for  tliis  particular  ar- 
ticle, but  says  that  he  did  write  such  an  article  in  German,  and 
adds  that  he  will  not  retract  a  single  sentence  of  it." 

At  this  point  I  wish  to  say  with  the  profoundest  sincerity  of  which 
I  am  capable  that  I  deeply  deplore  the  revival  in  the  public  press 
of  what  is  known  as  the  contest  between  Germanism  and  American 
Liberalism  in  the  Catholic  Church.  I  think  that  there  was  no  need 
of  this  public  revival.  I  think  that  all  parties  to  the  controversy 
should  have  fought  out  their  differences  in  private  contention  either 
before  His  Grace  Martinelli,  the  Pope's  representative  in  this  coun- 
try, or  before  the  Pope,  himself: — and  I  thoroughly  despise  this 
eternal  parade  of  certain  prelates  before  the  American  public. 

If  they  believe  that  the  voice  of  the  people,  or  the  voice  of  the 
newspapers,  is  the  voice  of  God,  in  God's  name  let  them  quit  their 
prelatical  robes  and  honors  and  appeal  for  once  and  all  to  the 
Palladium  of  public  opinion  and  go  to  the  devil  where  they  and 
public  opinion  belong:  but  if  they  believe  that  the  voica  of  the  Pope 
is  the  voice  of  God — and  if  they  are  good  Catholics  they  cannot 
help  believing  this — then  in  God's  name  let  them  appeal  their  dif- 
ferences to  the  Pope  alone  and  abide  forever  by  his  decision. 

I  do  not  here  intend  to  venture  to  define  what  Leo  Thirteenth's 
decision  has  been  on  the  subject  of  American  Catholic  Liberalism. 
All  well-instructed  Catholics  know  this.  Bishop  Keane's  removal 
from  the  Catholic  University  at  Washington  and  his  present  well- 
understood  position  in  Eome  all  testify  to  this.  That  Mgr.  Schroe- 
der  should  have  been  moved  to  chastise  the  final  utterances  of 
Bishop  Keane  before  he  went  to  Rome  was  not  surprising;  never- 
theless, I  think  that  Schroeder  was  unfortunate  and  perhaps  un- 
charitable to  a  fallen  foe  in  so  chastising  him.  But  this  phase  of 
our  subject  will  come  more  naturally  when  we  speak  of  nationalism. 

At  present  I  wish  to  confine  my  remarks  to  so-called  American 
"  Catholic  Liberalism." 

We  have  seen  Pius  Ninth's  estimate  of  it.  We  know  too  well 
from  recent  experiences,  just  named,  what  is  Leo  Thirteenth's  esti- 
mate of  it.  Nevertheless,  and  in  spite  of  these  oral  and  practical 
definitions  of  the  last  two  popes,  our  much-admired  friend  Father 
Lambert  is  quoted  as  having  said,  "  The  word  '  Liberalism '  is  a  ven- 
erable bugaboo.  Like  all  bugbears  of  the  nursery  it  frightens  only 
those  who  do  not  stop  to  enquire  of  what  stuff  it  is  made."  Quite 
in  harmony  with  this,  though  more  foolishly  committal  in  a  posi- 


182  THE  OLOBE, 

tive  way,  a  Northwestern  Catholic  paper  recently  said  that  "  Liber- 
alism is  religion  unadulterated  with  reactionary  politics." 

By  reactionary  politics  as  here  used  I  suppose  we  are  to  under- 
stand what  our  friend,  Priest  Zurcher,  of  Buffalo,  N.  Y.,  would  call 
"  European  ideas,"  etc. 

Two  years  ago  it  was  my  good  fortune  to  be  called  to  revise  for 
publication  the  very  extended  and  elaborate  manuscript  of  one  of 
the  ablest  Kedemptorist  Fathers  now  resident  in  this  country, — said 
manuscript  being  in  review  of  the  "  Vatican  Council  and  Catholic 
Orthodoxy."  In  this  manuscript  several  thorough  and  most  pains- 
taking chapters  were  given  to  the  consideration  and  refutation  of  so- 
called  "  Catholic  Liberalism." 

From  said  manuscript  wherein  were  quoted  the  publicly  spoken 
and  printed  utterances  of  certain  American  prelates, — here,  for  the 
time  being,  at  least,  to  be  nameless, — ^it  was  plain  as  the  nose  upon 
your  face  that,  strictly  speaking,  and  in  any  exact,  theological  and 
historic  Catholic  sense,  some  of  our  prelates  not  only  were  not  ortho- 
dox, but  apparently  deemed  the  matter  of  exact  Catholic  theological 
orthodoxy  of  about  as  little  moment  as  the  late  Phillips  Brooks, 
Bishop  of  Boston,  considered  it. 

Hence  it  is  now  and  long  has  been  perfectly  clear  to  the  editor 
of  the  Globe  Keview  that  in  this  matter  in  any  contest  between 
Mgr.  Schroeder  and  Archbishop  Ireland,  or  any  other  American 
prelate  who  chooses  to  pose  as  the  champion  of  Catholic  Liberalism, 
Schroeder  is  right,  and  the  posing  "Liberal"  prelate  wrong  and 
sure  to  be  condemned  as  wrong  by  the  eternal  authority  of  Rome. 

I  am  not  a  priest — hence  I  do  not  wish  to  go  into  the  exact  defi- 
nitions of  Catholic  orthodoxy  as  opposed  to  Catholic  Liberalism, — 
but  in  due  time  I  will  make  it  plain  enough  that  I  have  studied 
theology  alike  from  Protestant  and  Catholic  standards — and  I  may 
suggest  here,  for  instance,  that  any  Liberal  Catholic  priest  or  prelate 
who  teaches  that  Protestant  Christian  faith  is  sufficient  for  salva- 
tion is  in  absolute  heresy  from  the  standpoint  of  all  Catholic  ortho- 
doxy; though  no  Catholic  pretends  to  limit  the  possible  extension 
of  the  mercy  of  Almighty  God,  or  its  application  to  Protestant 
rebels,  or  to  pagan  unbelievers,  holding  all  the  while,  however,  that 
when  such  pagans  or  Protestants  are  saved  they  are  saved  by  this 
mercy  of  heaven,  extended  to  them  in  consideration  of  their  invinc- 
ible ignorance  of  true  Catholic  faith,  and  not  by  virtue  of  their 
Protestant  or  pagan  faith  at  all. 


CATHOLIC  LIBERALISM  AND  NATIONALITY.  183 

In  this  way  I  simply  hint  at  one  of  the  phases  of  modem  so-called 
"  Catholic  Liberalism,"  especially  as  held  in  America  to-day. 

Again,  other  Catholic  priests  and  prelates  are  enamored  of  our 
American  ideas  of  human  equality, — of  Public  School  instruction, 
— of  Neal  Dow  Temperance  reform, — of  secular  Summer  School 
humbuggery, — of  promiscuous  Religious  Congresses,  and  the  like, — 
etc.,  etc., — and  their  Liberalism  is  such  that  they  denounce,  plot 
against  and  deliberately  misrepresent  and  try  to  ruin  any  and  all 
Catholics  who  do  not  run  with  their  gangs;  whereas  Catholic  ortho- 
doxy is  inclined  to  the  simple  "  reactionary  "  teachings  of  our  Lord 
as  expounded  by  His  Church,  with  unvarying,  yet  with  cumulative 
clearness,  consistency  and  authority,  during  these  last  nineteen  hun- 
dred years — the  last  exponents  and  friends  of  this  being  Pius  IX. 
and  Leo  XIII. 

Of  course  this  is  reactionary,  especially  when  applied  personally 
to  gad-about,  light  weight,  liberal  Catholic  reformers  bent  on  sub- 
stituting some  fad  for  the  religion  of  Jesus  Christ. 

Any  careful  and  candid  examination  of  the  points  and  pretensions 
of  Catholic  Liberalism,  here  very  imperfectly  hinted  at,  will  con- 
vince every  intelligent  reader  that  Fr.  Lambert's  definition  of  it  is 
very  wide  of  the  mark  and  reads  very  much  as  if  he,  in  his  old  days, 
were  trying  to  straddle  the  question, — though  this  is  very  unlike 
his  usual  way  of  proceeding. 

In  a  word  it  will  be  seen  that  American  Catholic  Liberalism  flies 
in  the  face  of  some  of  the  most  ancient  as  well  as  the  most  recent 
and  most  important  rulings  of  the  Popes  and  is  in  fact  as  truly 
heretical  as  was  Arianism  or  Lutheranism  in  days  gone  by. 

In  fine,  it  will  be  seen  that  so  far  from  being  "  religion  unadulter- 
ated with  reactionary  politics,"  it  is  the  quintessence  of  irreligion, 
that  is,  rebellion  against  divine  authority  as  to  dogma,  etc.;  and 
further  that  it  is  at  lieart  the  darling  of  the  most  impious  of  our 
American  national  politics,  the  very  child  of  falsehood  and  of  hell — 
simply  a  new  outcropping  of  the  old  reactionary  politics  of  the 
Devil  himself  the  essence  of  which  as  I  understand  it,  was  proud 
rebellion  against  divine  authority. 

In  a  word  Catholic  Liberalism  is  simply  Americanism  carried  into 
Catholic  theology  and  Catholic  discipline  ;  that  is,  it  is  a  negation 
of  all  that  the  Church  has  stood  for,  suffered  and  died  for,  since 
our  Lord,  himself,  was  crucified. 

I  do  not  pretend  to  intimate  that  Keane  and  Ireland  and  their  lay 


184  THE  GLOBE, 

followers  see  it  in  this  light,  or  that  they  would  dare  to  pursue  their 
mad  career  of  ignorance,  if  they  saw  it  in  this  light ;  but  their 
ignorance  of  the  truth  does  not  in  the  slightest  lessen  its  importance 
or  excuse  their  madness  ;  and  some  of  us,  who  have  suffered  through 
all  phases  of  modem  Liberalism,  so-called,  in  order  to  reach  clear  and 
all-embracing  Catholic  truth,  will  be  the  last  in  the  world  to  yield 
either  to  their  ignorance  or  their  splurging  and  soaring  pretensions. 

At  this  point  I  must  still  further  call  attention  to  the  fact  that 
modem  Catholic  or  Protestant  Liberalism,  so-called,  is  not  only 
heterodox,  ignorant  and  based  on  falsehood,  but  that  at  the  same 
time  it  is  the  most  illiberal,  tyrannical  and  unjust  of  all  modem 
phases  of  religious  belief  or  pretension  of  belief. 

Many  years  ago,  after  quitting  the  Presbyterian  ministry,  I 
preached  for  two  or  three  years  in  various  Unitarian  churches.  East 
and  West,  and  the  uniform  testimony  of  so-called  "  liberal  "  preach- 
ers and  congregations  proved  to  me  that  what  the  New  England 
preachers  called  "  Liberal  Hunkerism  "  was  the  hardest  and  narrow- 
est phase  of  all  so-called  Christian  faith.  In  short,  hide  bound 
Boston  Unitarianism  was  the  severest  foe  that  Emerson  and  Parker 
ever  found,  though  itself  in  the  last  stages  of  heresy. 

Unfortunately  I  am  bound  to  confess  that  the  same  features  be- 
tray themselves  in  so-called  Catholic  Liberalism.  In  a  word  Cath- 
olic American  Liberalism  not  only  insists  upon  bossing  the  con- 
science the  belief  and  the  conduct  of  the  universe,  but  will  damn 
you  on  its  own  personal  dicta,  if  you  resist  its  tyranny. 

In  this  connection  I  wish  to  drive  the  nail  into  the  brazen  head 
of  another  falsehood  originated  and  sent  broadcast  through  the 
newspapers  by  so-called  Catholic  Liberalism. 

In  the  December  Globe  Review,  of  1896,  in  pointing  out  certain 
absurd  falsehoods  published  in  the  Ledger,  of  Philadelphia,  concern- 
ing Bishop  Keane's  removal,  I  briefly  stated  that  whatever  divisions 
there  might  be  in  the  Catholic  Church  in  this  country,  it  was  as 
false  as  it  was  scandalous  to  assert  that  the  Church  was  divided  into 
two  opposing  armies  known  as  Americanism  and  Germanism.  I 
did  not  go  into  the  matter,  then,  because  I  hoped  that  the  fool 
newspaper  Catholic  screamers  over  Keane's  removal  would  subside 
and  not  oblige  me  at  least  to  point  out  their  many  and  glaring 
weaknesses.  It  seems,  however,  that  the  controversy  will  not  down  ; 
and,  as  it  looks  to  me,  Keane  and  Ireland  are  primarily  to  blame 
for  this  and  that  Schroeder  is  only  secondarily  to  blame  for  it,  if. 


CATHOLIC  LIBERALISM  AND  NATIONALITY.         185 

indeed,  he  is  to  blame  at  all.  But,  be  the  blame  where  it  may,  the 
contention  is  on  again  and  in  the  public  newspapers. 

Let  me  lay  a  few  rays  of  light  across  it. 

In  the  first  place,  let  it  be  remembered  that,  as  defined  by  Pius 
IX.  and  Leo  XIIL,  Catholic  Liberalism  is  heresy.  In  the  next 
place  let  it  be  remembered  that  American  Catholic  Liberalism  is 
the  worst,  the  most  ignorant,  the  most  tyrannical  and  the  most 
unreasonable  form  of  this  heresy.  Next,  let  it  be  remembered  that 
at  least  nine  thousand  out  of  the  ten  thousand  Catholic  priests  and 
prelates  in  the  United  States  to-day — not  to  speak  of  the  thousands 
in  Canada  and  South  America — have  no  sympathy  with  this  Catho- 
lic Liberalism,  but  are  simply  good  and  true  and  loyal  Catholic 
priests  and  prelates,  well  satisfied  with  their  vocation  and  sure  that 
it  is  Clod's  own  perfect  way  of  redeeming  the  world  and  leading  all 
nations  into  His  truth.  Let  it  be  further  remembered  that  these 
nine  thousand  priests  and  prelates  are  the  cultured  representatives 
of  all  modem  civilized  Christian  nations, — a  majority  of  them  are 
probably  Irish  and  of  Irish  descent, — ^but  they  are  also  English  and 
of  English  descent — American  bom,  French,  Italian,  German  and 
of  German  descent ; — but  to  class  this  nine  thousand,  out  of  the 
ten  thousand  priests  in  the  United  States,  as  German  is  a  simple 
and  infamous  falsehood ;  to  class  them  as  foreign  is  a  scandalous 
libel.  They  are  no  more  foreign  than  Keane  and  Ireland ;  thou- 
sands of  them  not  as  much  so.  In  a  word  the  vast  majority — say 
at  least  nine-tenths  of  the  Catholic  priests,  prelates,  and  people,  of 
the  United  States — are  tme  and  loyal  Catholics,  as  all  Catholics 
have  been  true  and  loyal  these  last  nineteen  hundred  years,  hence 
the  newspaper  and  other  talk  to  the  effect  that  there  is  an  American 
party  and  a  German  party  in  the  Catholic  Church  in  the  United 
States,  the  one  representing  progressive  American  ideas  and  the 
other  representing  reactionary  German  ideas,  is  a  baseless  and  in- 
famous falsehood. 

If,  then,  you  ask  me  how  it  has  come  about  that  such  a  repeated 
representation  of  the  case  has  been  published  and  asserted,  I  answer 
plainly  that  when  a  few  years  ago  the  Germans  in  the  United  States, 
feeling  that  they  were  being  wronged  in  a  prejudicial  apportionment 
of  the  priests  of  their  own  language,  entered  complaint  at  Rome — 
just  as  the  French  Catholics  have  done  in  later  years — a  self-styled 
committee  of  American  prelates,  headed  by  Ireland  and  Keane, 
went  to  Eome  and  deliberately  misrepresented  to  the  Pope  alike 


186  THE  GLOBE. 

the  claims,  aims,  complaints  and  position  of  said  German  complain- 
ants ;  further,  that  when  Satolli  first  came  here  these  same  leaders 
of  "  American  Catholic  Liberalism  "  captured  him  and  for  a  time 
roped  in  other  prelates  on  the  ground  of  and  only  through  the  same 
misrepresentations  that  they  had  made  at  Eome.  And  this  went  on 
until  the  Pope  was  disabused,  until  Satolli  was  disabused,  until  a 
half  dozen  of  the  most  prominent  American  prelates  were  disabused 
— in  a  word  until  the  nefarious  misrepresentations  of  two  or  three 
persistent  so-called  Catholic  Liberals  were  fully  understood  at  Rome 
and  by  all  the  leading  prelates  of  America,  except  Ireland  and 
Keane, — and,  cut  to  the  quick,  it  takes  a  vivid  imagination  to  name 
these  gentlemen  as  leading  American  prelates  at  all. 

I  am  grieved  beyond  measure  to  feel  obliged  to  say  these  things  ; 
but  they  are  God's  truth,  and,  unless  Ireland  and  Keane  can  repent, 
they  are  certainly  damned. 

If  you  ask  my  authority  for  this  arraignment  I  refer  you  to  a 
pamphlet  published  last  year  by  Fr.  Zurcher,  of  Buffalo,  N.  Y.,  one 
of  the  few  stanch  friends  of  Ireland  and  Keane,  a  man  who  did  not 
intend,  by  any  means,  to  make  the  revelations  his  pamphlet  contains. 

If  you  ask  me  how  it  is,  then,  that  a  few  men  in  the  Catholic 
Church  in  the  United  States  have  succeeded  in  making  themselves 
so  prominent,  not  exactly  in  its  councils  but  before  the  American 
public,  I  ask  you  how  it  was  that  the  late  P.  T.  Barnum  succeeded 
in  making  himself  so  prominent  before  the  American  public  ?  And 
I  will  answer, — simply  by  shrewd  and  unprincipled  advertising. 

But  the  Catholic  Church,  which  is  kind,  considerate,  patient, 
long  suffering  and  charitable  toward  all  her  children,  can  not  be 
hoodwinked  for  long. 

Hence  it  is  to-day  that  the  American  Catholic  prelates,  who  kept 
quiet  while  Ireland  and  Keane  were  blustering,  are  now  and  will 
continue  in  control  of  the  Catholic  Church  in  the  United  States  ; 
and  Ireland  and  Keane,  et  al,  will  have  to  fall  into  line  or  go  to 
Luther,  Calvin  and  the  father  of  lies. 

In  treating  Catholic  Liberalism  thus  freely  I  have  also  exposed 
the  falsehood  implied  in  the  quotation  from  the  Northwest,  viz.: — 
that  the  opponents  of  Catholic  Liberalism  may  easily  be  condemned 
as  reactionists  towards  nationalism  or  national  politics.  Indeed, 
the  case  is  falser  than  this,  the  truth  being  that  while  the  opponents 
of  Catholic  Liberalism — that  is,  the  opponents  made  up  of  all  na- 
tionalities including  the  American — are  old-fashioned  loyal  Cath- 


OATHOLIG  LIBERALISM  AND  NATIONALITY.  187 

olics,  the  representatives  of  Catholic  Liberalism  are  really  the  un- 
catholic  national  bigots  in  the  controversy — only  they  happen  to 
belong  to  the  last  brood  of  American  national  pups  with  their  eyes 
as  yet  unopen. 

I  am  fully  aware  of  the  gravity  and  severity  of  my  words  and  if 
necessary  I  will  go  further  into  detail  hereafter  in  Justification  of 
the  same. 

The  truth  is  that  if  they  had  their  way,  Ireland  and  Keane,  and 
Doyle  of  New  York,  and  Zurcher  of  Buffalo,  and  Cashman  and 
Sheeran  of  Chicago,  and  Cleary  of  Minneapolis  and  a  few  other  still 
less  important  Catholic  Liberals  would  turn  the  Catholic  Church 
in  the  United  States  into  a  sort  of  Methodist  papal  summer-school 
camp-meeting, — with  unkept  and  contemptible  Puritan  Sunday 
Laws  and  Neal  Dow  Maine  Laws  as  the  new  regulations  of  their 
Liberal  Catholic  wigwam  ;  and  all  this  in  the  place  of  those  clear, 
lucid,  pure,  rational,  wise,  charitable,  humane,  divine  and  eternal 
principles  of  truth  and  liberty  for  which  Christ  died,  upon  which 
the  true  Catholic  Church  was  founded  and  on  which  it  has  flour- 
ished and  conquered  the  nations  these  last  nineteen  hundred  years. 

In  a  word  it  is  Ireland  and  Keane,  plus  a  lot  of  Protestant  and 
half-converted  Protestant  sympathizers,  full  of  the  crass  ignorance 
of  raw  American  conceited  cussedness,  versus  the  old  and  new  loyal 
Catholic  millions  of  all  ages  and  nations  of  the  world — and  if  Ire- 
land wants  to  be  the  American  Luther  of  the  nineteenth  century, 
in  G-od's  name  let  him  come  out  and  say  so. 

I  have  no  doubt  that  McKinley  and  Wanamaker,  and  the  Storers, 
and  some  of  their  slaves  and  friends  would  welcome  the  rebel,  and 
everybody  knows  that  the  Devil  would  be  very  well  pleased. 

That  there  have  been  and  that  there  are  now  undeniable  asser- 
tions of  nationalism  in  the  Catholic  Church  in  European  countries 
and  in  the  United  States  is  most  unfortunately  true. 

It  was  to  point  out  these  tendencies  and  to  plead  against  them 
that  I  wrote  the  article  on  "  Race  Prejudice  and  Catholic  Faith," 
in  the  Globe  Review,  last  year  ;  and  in  treating  this  phase  of  my 
subject,  in  this  instance,  I  shall  be  just  as  candid  with  these  unde- 
sirable phases  of  nationalism  as  I  have  been  with  its  worst  phase, 
which  is,  Catholic  Liberalism  ; — that  is  Catholic  American  Nation- 
alism. 

I  am  not  at  all  sure  but  Mgr.  Schroeder  was  unwise  in  taking*  up 
so  severely  the  impassioned  words  that  Bishop  Keane  uttered  on 


188  THE  GLOBE. 

the  occasion  of  his  final  and  farewell  address  at  the  Catholic  Uni- 
versity. Keane  was  naturally  impetuous,  and  having  been  lifted 
down,  though  very  gently,  from  the  stilts  on  which  he  had  been 
striding  for  a  while,  it  was  natural  that  he  should  kick  his  heels 
as  high  as  possible ;  and,  for  one,  I  was  inclined,  as  most  English 
speaking  Catholics  were  inclined,  to  pity  his  impetuosity,  to  excuse 
his  lack  of  humility,  and  to  pass  in  silence  the  final  outbui*st  of  his 
over-exaggerated  self-esteem — ^knowing  all  the  while  and  gladly  ad- 
mitting that  at  heart  he  was  an  earnest  and  a  most  lovable  man. 

But  the  Germans  are  not  made  that  way.  Moreover,  the  Germans 
are  to-day  the  profoundest  and  most  exact  theologians  in  the  Cath- 
olic Church,  precisely  as  the  French  are  its  most  accomplished 
rhetoricians  and  the  Italians  its  most  subtile  philosophers.  More- 
over, again,  Schroeder  had  gone  in  and  out  with  Keane  at  the 
University ;  doubtless  had  often  enough  been  snubbed  by  him, 
knowing,  however,  all  the  while  that  Keane  was  merely  a  light 
weight,  popular  writer  and  speaker,  and  by  no  means  as  thorough 
a  scholar  as  Schroeder  himself.  Hence,  when  the  time  came  for 
the  heavy  German  to  get  in  his  blow,  it  was  such  a  "  knock-out " 
that  the  majestic  Ireland,  the  blizzard  of  the  Northwest,  felt 
called  upon  to  come  to  the  rescue.  But  Ireland  had  better  have 
kept  still.  No  doubt  he  is  a  very  earnest  man,  but  he  is  not  a 
thinker.  Much  less  is  he  an  accomplished  theologian,  like 
Schroeder ;  and  he  may  be  as  sure  as  that  his  name  is  Ireland,  if 
he  has  appealed  the  case  to  his  Grace  Martinelli,  or  if  he  should 
appeal  it  to  the  Pope,  he  will  be  defeated,  snowed  under,  simply 
squelched  and  brought  to  terms. — Not,  however,  because  Schroe- 
der and  Martinelli  are  foreigners  ;  but  because  they  are  exact  theo- 
logical thinkers  and  because  Ireland  is  not,  and,  therefore  has,  time 
and  again,  laid  himself  open  to  more  than  one  charge  of  uncatholic 
teaching  and  conduct. 

In  a  word,  again,  it  is  not  foreign  nationalism  but  Catholic  truth 
and  Catholic  justice  that  are  opposed  to  Ireland,  Keane  and  Co. 

As  to  nationalism  in  the  Catholic  Church  in  America, — that  is, 
in  the  United  States,  there  are  manifestations  of  it  that  are  inev- 
itable, excusable  and  justifiable,  and  others  that  are  despicable, 
petty  and  dangerous. 

I  have  made  it  clear  enough  in  previous  articles  that  the  Globe 
has  not  a  particle  of  sympathy  for  the  foreign  nationalism  of  any 
European  race  or  nation  that  would  perpetuate  its  language,  its 
customs  or  its  Dreiudiops  in  thfise  TTnitp.d  Stntpa. 


CATHOLIC  LIBERALISM  AND  NATIONALITY.         189 

The  United  States  were  settled  in  the  main  by  English  speaking 
peoples.  It  is  true  that  these  same  peoples  routed  the  French  speak- 
ing settlers  of  Northeast  New  England  in  the  most  dastardly  man- 
ner. It  is  also  true  that,  especially  in  New  England,  they  did  the 
most  despicable  things  to  their  fellow  English  speaking  settlers  that 
were  not  of  Puritan  faith  and  bigotry ;  and  that,  gradually,  the 
same  process  has  been  going  on  toward  the  primal  settlements  of 
the  French  in  Louisiana  and  Florida ;  but  all  this,  bad  as  it  has 
been  in  many  aspects  of  the  case,  is  in  evidence  that  the  dominating 
sentiment  in  the  United  States  is  an  English  speaking  sentiment, — 
our  nurseries,  our  schools,  our  churches,  our  newspapers,  our  courts 
of  law,  our  State  and  National  legislatures  ;  our  business,  our  com- 
merce, our  lying  and  stealing,  our  literature  and  our  love-making  are 
all  done  in  English, — ^that  is,  officially ;  and  when  one  considers 
the  statistics  of  the  advance  of  the  English  language,  as  given  in  my 
article  on  "Eace  Prejudice  and  Catholic  Faith,''  and  remembers 
how  utterly  it  dominates  this  land,  one  is  simply  amused  at  the 
petty,  fatuous  pipings  of  the  Germans,  the  French,  the  Italians  and 
the  Irish,  as  if  any  one  of  them  or  all  of  them  combined  could  long 
retard  the  absolute  dominion  of  the  English  speech  on  this  broad 
continent.  For  there  have  been  Irish  Catholic  national  tendencies 
here  that  were  as  uncatholic  as  anything  the  French  or  Germans 
were  ever  charged  with  advocating. 

By  all  means,  swing  your  foreign  brogue  and  accent  and  con- 
struction of  sentences  as  long  as  you  cannot  help  it,  and  cursed  be  the 
wit  that  makes  sport  of  you  ;  but  when  you  say  that  because  Mil- 
waukee, for  instance,  was  settled  by  Germans  therefore  the  German 
speech  should  be  perpetuated  there,  you  are  simply  shooting  Ni- 
agara and  are  sure  to  get  drowned  under  the  Falls.  If  I  recollect, 
the  Dutch-Germans  settled  New  Amsterdam  before  it  was  called 
New  York  ;  but  the  fellow  who  would  now  claim  that  because  of 
this  fact  the  language  of  the  State  of  New  York  ought  now  to  be 
Dutch  should  be  caught  by  one  of  Roosevelt's  police  or  by  one  of 
Fr.  Doyle's  Temperance  patriots  and  sent  to  the  Keeley  cure  or  to 
an  insane  asylum. 

Milwaukee,  to-day,  is  as  truly  an  English-speaking  city  as  Berlin 
is  a  German-speaking  city,  and  the  Dutchman  who  can  not  size 
up  to  this  march  of  the  English  tongue  had  better  take  himself  as 
quietly  as  possible  to  the  sylvan  retreats  of  Rip  Van  Winkle  or  the 
military  garrisons  of  Billy  Hohenzollern. 


190  THB  GLOBE. 

The  same  is  true  precisely  of  my  good  friends,  the  French,  and 
the  French  Canadians,  wherever  they  find  themselves  in  little  or 
larger  coteries  in  New  England,  in  Illinois,  in  Louisiana  or  in  any 
other  part  of  this  land.  They  know  and  their  tyrant  enemies  know 
that  I  have  the  most  devoted  regard  for  all  their  early  settlements 
in  this  country,  and  many  of  them  know  how  sincerely  I  love  the 
simplicity  and  sincerity  and  the  culture  of  their  leaders  in  those 
sections  of  the  country  where  they  still  cherish  their  mother  tongue 
and  try  to  keep  out  the  sunrise  of  English  speech  and  literature. 
But  their  task  is  a  hopeless  one.  They  must  learn  to  speak  English 
or  soon  learn  to  be  dumb.  In  my  article  on  Eace  Prejudice  I  named 
certain  impossible  Irish  dreams  and  condemned  them. 

As  regards  recent  attempts  to  revive  the  ancient  Gaelic,  or  Irish, 
or  Celtic  speech  in  this  country,  or  to  do  anything  more  with  it 
than  to  preserve  its  records  and  here  and  there  educate  an  enthusi- 
astic Irishman  to  learn  the  barbaric  doggerel,  you  may  as  well  try 
to  revive  the  ancient  Druidic  religion  or  to  teach  the  "  don't-yer- 
know — I  swaung  "  young  ladies  and  gentlemen  of  Boston  to  make 
love  and  sing  Wagner  in  Choctaw.  It  simply  can't  be  done.  In 
other  words  and  in  the  immaculate  cant  of  Boston,  "yer  cawn't 
do  it — yer  know  I  " 

In  view  of  these  intimations,  though  very  briefly  and  very  im- 
perfectly stated,  it  must  be  clear  to  every  intelligent  Catholic  that 
all  the  children,  bom  in  this  country,  of  German,  French,  Italian 
or  other  foreign  Catholic  parents,  ought  absolutely  to  be  taught 
their  religion  in  the  English  language ;  and  for  this  all-sufficient 
reason,  if  for  no  other — ^that  they  will  have  to  learn  all  their  other 
lessons,  all  their  conversation  with  their  fellow-beings,  all  their  com- 
mercial dealings  and  all  their  American  patriotism  in  English.  It 
is  not  a  theory  of  preference,  but  a  condition  of  existence  that  we 
are  facing,  and  any  man  is  a  fool  who  kicks  against  the  goads. — Nor 
should  any  German,  Frenchman,  Italian,  or  other  foreign  language 
speaking  immigrant,  or  the  descendant  of  such,  complain  of  this 
position  or  of  this  inexorable  condition  of  things.  Nobody  forced 
these  people  to  come  here  ;  nobody  forces  them  to  stay  here.  It  is 
not  as  if  they  were  conquered  nationalities,  as  under  the  old  Roman 
Empire  of  the  Caesars,  or,  like  the  Poles  under  the  modem  heel  of 
the  Czar  of  Russia,  or  even  like  the  conquered  provinces  of  Alsace 
and  Lorraine. 

Nothing  in  all  modem  history  has  ever  caused  my  blood  to  boil 


CATHOLIC  LIBERALISM  AND  NATIONALITY.  191 

with  such  indignation  as  the  forcing  of  the  Russian  language  upon 
the  more  cultured  but  less  powerful  and  conquered  kingdoms  of  Po- 
land. In  the  case  of  the  forcing  of  the  German  language  upon  the 
conquered  provinces  of  Alsace  and  Lorraine  there  was  ample  excuse 
in  the  fact  that  only  a  few  hundred  years  earlier  these  provinces 
were  German  and  in  the  last  transfer  it  was  only  as  if  a  rejuvenated 
grand-parent  had  resolved  to  teach  his  great-grandchildren  the  an- 
cient language  of  their  forgotten  grandmothers. 

But  none  of  these  cases  are  analogous  to  our  Anglo-American  sit- 
uation. The  foreign  language  speaking  peoples  of  Europe  came 
here  voluntarily  ;  they  elect  to  stay  here  voluntarily.  No  force  is 
used  to  bring  them  or  to  keep  them  here. 

When  they  come  here  they  find  a  great  and  growing  nation  en- 
tirely under  the  control  of  English  speaking  people.  Very  soon  they 
set  to  work  to  study  and  pick  up  enough  English  to  ask  for  bread, 
and  to  work  for  bread,  and  pay  for  bread,  through  the  vehicle  of 
wages,  in  money  coined  and  stamped  with  the  English  language  : — 
and  the  weak  and  foolish  pretense  that,  in  spite  of  these  facts,  they 
should  go  on  generation  after  generation  learning  their  catechism 
and  saying  their  prayers  and  hearing  sermons  in  German,  French, 
Italian  or  what  not,  is  the  pretension  of  senseless  imbecility. 

Let  me  not  be  misunderstood.  I  take  precisely  the  same  ground 
that  Leo  XIII.  has  taken — that  priests  of  their  own  language,  and 
religious  service  in  their  own  language  should  be  provided  for  the 
actual  first  generation  of  emigrants  and  that  this  should  continue 
throughout  their  lives  ;  but  at  the  same  time,  for  their  own  sakes, 
for  "  the  sake  of  their  souls,"  for  the  sake  of  their  position  in  society, 
and  for  the  sake  of  their  influence  on  our  modem  world  of  Catholic 
thought,  the  children  of  all  these  foreign  speaking  peoples  of  all 
nations,  should  be  taught,  religiously  as  otherwise,  primarily*  in  the 
English  tongue,  and  I  here  beg  to  assure  my  German,  French  and 
Italian  friends  that  it  will  come  to  this,  whether  they  will  it  so  or  no. 
That  many  of  them  have  persisted  in  the  opposite  custom  I  am  well 
aware  of,  and  their  persistence  I  consider  as  uncatholic  as  it  is  un- 
wise. 

We  can  not  resist  the  tides  of  the  times. 

In  this  way  I  have  covered  the  ground  that  at  the  outset  I  meant 
to  cover  in  a  somewhat  different  way. 

In  a  word  I  have  combined  the  phases  and  rights  of  foreign  na- 
tionalism in  America  that  are  reasonable  and  placed  them  in  juxta- 

■nrkoi+irkTi     ii7-i+V«     +Vi/-ka/i    +Viq+    q-tq    ii-nT/iiQork-nol-kl/i 


192  THE  GLOBE. 

In  my  judgment  the  complaints  made  by  the  Germans  to  the 
Pope  a  few  years  ago  to  the  effect  that  their  rights  in  this  country 
were  being  denied  them  by  an  over-assertive  Irish  Americanism 
were  justifiable  and  inevitable.  In  my  judgment  more  recent  com- 
plaints on  the  part  of  our  French  Canadian  residents  in  America 
were  also  justifiable  and  inevitable, — though  perhaps  exaggerated, 
— and  that  the  Pope  and  the  powers  that  be  have  taken  this  view 
of  the  case  is  now  known  to  all  men,  except  Ireland,  Keane  and  Co. 

To  my  mind,  again,  the  organized  Ireland  and  Keane  opposition 
to  the  German  complainants  named  was  as  unchristian,  uncatholic, 
unmanly  and  unfair  in  spirit  and  in  action  as  it  was  possible  for 
great  men  to  be  unchristian  and  unfair ;  and  it  is  because  of  these 
convictions  and  not  because  I  have  any  sympathy  with  the  advance- 
ment of  foreignism  in  this  land  that  I  have  taken  my  stand  in  favor 
of  the  oppressed  as  against  their  unjust  oppressors  and  calumniators. 

It  would  be  infinitely  more  to  my  tastes  and  to  my  interests  to 
sail  with  the  popular  American  Liberal  Catholic  winds.  But  I  hate 
injustice  as  the  very  core  of  hell,  and  I  hate  rebellion  against  all 
true  authority  as  I  hate  the  devil  himself — he  being,  as  I  understand 
it,  the  chief  rebel  and  liberalist  of  the  universe. 

Having  lived  and  visited  quite  as  much  among  German  and 
French  Catholics  as  among  Irish  and  American  Catholics,  while 
making  my  studies  of  this  subject  during  the  last  five  years,  I  could, 
were  it  worth  while,  give  literally  thousands  of  personal  incidents 
and  observations, — naming  prominent  priests  and  scholars  and  the 
children  and  children's  children  of  well  known  Catholic  laymen  in 
the  East  and  in  the  West, — to  justify  the  grounds  I  have  taken  ; 
but  I  am  not  writing  newspaper  gush  or  sensational  garbage.  I 
only  mention  names  that  have  been  freely  before  the  public  and 
I  defy  any  of  these  to  gainsay  my  teachings. 

In  this  article  I  have  not  even  named  the  great,  spiritual  and 
moral  argument  that  I  made  prominent  in  my  article  of  last  year, 
already  referred  to.  But  Catholics  of  all  nations  must  face  and 
study  it  far  more  carefully  than  they  ever  yet  have  done. 

Absolutely, — in  Christ  Jesus  there  is  no  national  prejudice,  but 
perfect  fairness,  perfect  Cosmopolitanism,  perfect  charity  ;  and  the 
Catholic  prelate,  or  what  not, — ^Irish,  German,  or  what  not, — who 
has  not  risen  to  this  first  principle  of  Christian  faith  had  better 
follow  Keane  to  Rome  and  get  the  Pope  himself  to  teach  him. 

William  Henry  Thoene. 


EEATHEN  COMMENT  ON  CHRISTIANITY.  193 


YOUR  OUTWARD  BEAUTY. 


Their  noon  once  past  your  charms  will  fade  away  : 
The  rounded  cheek  -^vill  lose  its  crimson  hue, 
The  clear  full  eye  reflect  a  duller  hlue, 

The  perfect  form  survive  but  one  brief  day. 

The  hair's  abundant  gold  turn  silver-gray — 
Perchance  its  fragile  threads  be  thin  and  few — 
As  laughing  leaves,  in  spring  luxuriant,  new. 

Are  of  chill  autumn's  breath  the  promised  prey. 

Why  seek  to  coax  your  outward  beauty  on 
Past  its  fair  prime  ?    It  surely  served  you  well 
In  pain  and  pleasure,  quietness  and  stir  : 
Cared  old  Tithonus,  when  his  youth  was  gone. 
If  Eos  changed  his  wrinkled,  withered  shell 
Into  a  witless,  chirping  grasshopper  ? 
Gardiner,  Me.  A.  T.  Schuman. 


HEATHEN   COMMENT  ON   CHRISTIANITY. 


Do  the  writings  of  Heathen  authors,  containing  an  account  of 
the  Christian  Eeligion,  bear  testimony,  as  the  advocates  for  Chris- 
tianity assert,  to  prove  those  things  true  reported  of  Christ  in  the 
New  Testament  ?  Christian  advocates,  undoubtedly,  argue  so. 
But  are  their  arguments  supported  by  facts  and  reasons,  sufficiently 
weighty  to  be  considered  conclusive  ?  A  thorough  and  impartial 
investigation,  may  prove  of  greater  interest  and  importance,  than 
many,  at  present,  are  aware  of. 

The  exact  weight  that  Christians,  in  general,  attribute  to  this 
supposed  Heathen  testimony  may  be  gathered,  in  the  main,  from 
the  following  statement  penned  by  a  Christian  writer  : — 

"  Not  less  striking  and  decisive,"  says  our  author,  "  is  the  testi- 
mony of  both  Koman  historians  and  Jewish  writers  to  the  truth 
of  the  principal  facts  detailed  in  the  New  Testament ;  such  as 
Herod's  murder  of  the  infants  under  two  years  old,  at  Bethlehem  ; 

vol..   VTT  1.<l 


194  THE  GLOBE. 

many  particulars  respecting  John  and  Herod ;  the  life  and  char- 
acter of  Our  Lord  ;  His  crucifixion  under  Pontius  Pilate  ;  and  the 
earthquake  and  miraculous  darkness  that  attended  it ;  and  many 
other  matters  of  minor  importance  related  in  these  writings.  Nay, 
even  many  of  the  miracles  which  Jesus  himself  wrought,  par  tic  u- 
lai-ly  in  curing  the  blind  and  lame,  and  casting  out  devils,  are,  as 
to  matter  of  fact,  expressly  owned  and  admitted  by  Jewish  writers  ; 
and  by  several  of  the  earliest  and  most  implacable  enemies  of  Chris- 
tianity ;  for,  though  they  ascribed  these  miracles  to  magic,  or  the 
assistance  of  evil  spirits,  yet  they  allowed  that  the  miracles  them- 
selves were  actually  wrought." 

Let  us  now  examine,  carefully,  the  principal  arguments  advanced 
by  Christian  writers  in  support  of  this  Heathen  testimony  or  evi- 
dence which.  Christians  say,  proves  or  attests  the  truth  "  of  the 
principal  facts  detailed  in  the  New  Testament."  First,  then,  Chris- 
tians frequently  argue  (unintentionally,  if  you  like,  but  nevertheless 
misleadingly)  in  support  of  many  of  the  particular  acts  and  miracles, 
reported  of  Christ,  by  continually  referring  the  doubting  mind  to 
books  written  by  eminent  Christians  in  defence  of  their  religion, 
in  which  much  of  the  Heathen  evidence  or  testimony  referred  to, 
as  authority  for  statements  made,  is  now  conceded  (though  by  no 
means  generally  known)  to  be  entirely  spurious.  Such  works  are 
those  of  the  Christian  writers.  Dr.  Gregory  Sharpe,  Grotius,  Butler, 
Joseph  Addison,  and  many  others.  In  all  these  books  are  quoted 
many  spurious  passages  which,  while  they  are  not  liable  to  mislead 
the  informed,  are,  nevertheless,  still  a  cause  of  filling  the  minds  of 
many  (not  so  informed)  with  erroneous  ideas  of  things  based  upon 
no  authority  ;  and  when  the  candid  and  inquiring  mind  (having  but 
a  limited  time  to  devote  to  the  matter)  is  pointed  out  such  books 
for  study,  when  he  has  read  them  he  is  not  apt  to  be  impressed  very 
favorably  with  the  Christian  Religion  ;  for  having  discovered  by 
chance  (as  the  majority  do)  that  much  of  the  Heathen  testimony  ad- 
vanced is  spurious  (but  at  one  time  was  generally  accepted  to  be 
authentic)  he  becomes,  at  the  least,  suspicious  of  all  other  Heathen 
testimony  and,  finally,  gives  over  all  faith  in  Christianity,  what- 
soever. But  let  us  now  proceed  to  quote  several  such  passages,  of 
a  spurious  nature,  from  the  works  of  the  Christian  writers  just  men- 
tioned. 

Our  first  quotation  shall  be  from  Dr.  Gregory  Sharpens  "  Defence 
of  the  Christian  Religion,"  a  work  frequently  read  by  Christians. 


HEATHEN  COMMENT  ON  CHRISTIANITY.  195 

We  give  one  of  many  passages,  quoted  by  Dr.  Sharpe,  from  "  The 
Toledoth  Jeshu."  It  is  as  follows  :  "  And  Jesus  said,  bring  hither 
to  me  a  leper,  and  I  will  heal  him,  and  they  brought  him  a  leper, 
and  he  put  his  hand  upon  him,  and  pronounced  the  great  name,  and 
the  man  was  cured,  and  he  became  again  like  the  flesh  of  a  child," 
This  passage  and  others  are  brought  forward  by  Dr.  Sharpe  in  wit- 
ness of  particular  miracles  said  to  be  done  by  Christ.  It  is  scarcely 
necessary  to  inform  any  one,  who  has  investigated  the  matter  (see 
"  Chambers's  Encyclopedia,"  edition,  1892),  that  "  The  Toledoth 
Jeshu,"  once  universally  accepted  by  Christians  as  Canonical,  is  now 
conceded,  on  all  hands,  to  be  apocryphal.  But  it  is  necessary  to 
state  that  all  Heathen  testimony  in  support  of  particular  miracles 
related  of  Christ  is,  with  these  spurious  writings,  overthrown.  The 
evidence  respecting  particular  miracles  related  of  Christ  and  said 
to  be  contained  in  the  Talmud,  which  is  the  only  remaining  Heathen 
work  in  which  a  reference  to  such  particular  miracles  is  made,  we 
shall  speak  of,  later,  in  this  paper. 

Again,  in  Chap.  VII.  of  his  "Analogy,"  Butler,  in  speaking 
against  unbelievers,  remarks  :  "  For  though  they  (unbelievers)  may 
say,  that  the  historical  evidence  of  miracles  wrought  in  attestation  of 
Christianity,  is  not  sufficient  to  convince  them,  that  such  miracles 
were  really  wrought ;  they  cannot  deny,  that  there  is  such  historical 
evidence,  it  heing  a  known  matter  of  fact  that  there  is."  This  passage, 
without  doubt,  refers  to  such  historical  evidence  as  "  The  Toledoth 
Jeshu,"  the  Talmud,  "  Celsus,"  etc.;  for  when  Butler  wrote  his  "  An- 
alogy "  such  authorities  were  generally  quoted  and  received  by  Chris- 
tians as  genuine.  We  have  already  stated,  however,  that  "  The  Tole- 
doth Jeshu,"  in  which  a  great  deal  of  the  historical  evidence  rested, 
is  now  conceded  to  be  spurious,  and,  thus,  upsets  much  of  the  sup- 
posed Heathen  testimony  for  such  miracles.  The  rest  of  this 
Heathen  testimony  advanced  in  support  of  the  miracles  reported  of 
Christ,  we  shall  show,  in  its  proper  place,  carries  with  it,  absolutely, 
no  weight. 

Still  again,  Grotius,  in  his  "  Truth  of  the  Christian  Religion  " 
(Book  II.,  Sec.  2),  in  advancing  testimony  for  certain  supposed  acts 
of  Christ,  says  :  "  A  long  time  after,  the  acts  of  Pilate  were  extant, 
to  which  the  Christians  sometimes  appealed."  The  learned  Le 
Clerc  remarks  on  this  passage  that  "  it  were  better  to  have  omitted 
this  argument,  because  some  imprudent  Christians  might  appeal 
to  some  spurious  acts  ;  for  it  does  not  appear  there  were  any  genuine 


196  THE  GLOBE. 

ones."  With  respect  to  these  acts  of  Pilate,  to  which  Christians  have 
often  appealed  (and  a  reference  to  which  is  found  in  other  Chris- 
tian works  besides  Grotius)  Joseph  Addison,  in  his  "Evidences  of 
the  Christian  Eeligion  "  (Sec.  I.,  para.  7),  says  :  "  As  for  the  spurious 
acts  of  Pilate,  now  extant,  we  know  the  occasion  and  time  of  their 
writing  ;  and,  had  there  not  been  a  true  and  authentic  record  of  this 
nature,  they  would  never  have  been  forged."  Mr.  Addison's  last 
argument,  to  say  the  least,  is  certainly  not  very  deep  ;  for  if  there 
ever  had  existed  any  record  of  these  acts  of  Pilate  (which  we  dis- 
prove in  a  succeeding  argument),  why  should  any  forgery  have  been 
necessary  at  all  ?  But  this  matter,  as  just  remarked,  will  presently 
be  carefully  examined. 

Lastly,  the  Eev.  Charles  Semisch,  jn  his  life  of  Justin  Martyr, 
pens  us  a  very  clear  account  of  many  spurious  works,  at  one  time 
quoted  as  genuine,  and  attributed  to  the  zealous  pen  of  this  eminent 
Christian  writer.  While  Justin  is  a  Christian,  we  shall  see  further 
on,  that  the  knowledge  that  many  of  his  writings  (for  a  long  timp 
quoted  as  genuine)  are  now  known  to  be  spurious,  will  carry  its  full 
weight  in  elucidating  a  knotty  matter.  The  following  extract  is 
from  Book  II.,  Sec.  2  of  Semisch's  work  :  "  As  the  result  of  the 
investigation  heretofore  carried  on,  we  conclude  that  the  two  apol- 
ogies, the  dialogue  with  Typho,  the  exhortations  to  the  Greeks, 
and  the  fragments  on  the  resurrection  must  be  regarded  as  the  un- 
questionable productions  of  Justin ;  on  the  other  hand,  all  the 
other  writings  which  still  pass  under  the  writer's  name  must  be  con- 
sidered spurious."  We  see,  therefore,  that  we  have  good  reasons 
to  examine  carefully  the  remaining  Heathen  testimony  advanced 
in  support  of  the  Christian  Eeligion. 

Secondly,  Christians  argue  that  since  many  natural  or  historical 
facts,  related  in  the  New  Testament  are,  undoubtedly,  proved  to 
be  true  by  the  same  accounts  found  in  the  writings  of  Heathen 
authors  that,  therefore,  the  acts  and  miracles  reported  of  Christ, 
in  the  New  Testament,  are  likewise  proved  to  be  true.  The  advo- 
cates for  Christianity  here  drop  into  the  fallacy  known  to  logicians 
as  the  fallacy  of  resemblance  and  forget  to  consider  whether  there 
really  exists  any  true  resemblance  or  analogy  between  the  things  re- 
lated. With  regard  to  those  natural  or  historical  things  (not  relat- 
ing to  Christ)  mentioned  in  the  New  Testament ;  such  as,  the  mur- 
der of  the  infants  by  Herod,  the  mention  made  of  Pontius  Pilate, 
and  many  other  events,  it  is  not  to  be  denied  that  they  happened. 


HEATHEN  COMMENT  ON  CHRISTIANITY.  H>7 

For  (1)  all  these  things  are  mentioned  in  the  writings  of  Heathen 
authors,  as  Celsns  and  Macrobius  (2)  They  are  facts  that  might 
have  been  obtained  without  any  knowledge  of  Christ  whatsoever 
and  (3)  they  are  of  such  a  nature  as  never  to  have  been  doubted 
by  any  rational  person. 

With  respect,  however,  to  those  acts  reported  of  Christ  in  the 
New  Testament,  the  case  is  widely  different.  For  the  sake  of  ar- 
gument we  grant  (though,  in  the  last  part  of  this  paper,  it  will  be 
seen  that  we  by  no  means  state  this  to  be  true)  that  the  birth,  life, 
and  death  of  Christ,  as  of  some  other  man  like  Pilate  is  attested  to 
by  Heathen  writers.  Does  this,  then,  as  Christians  argue,  prove  true 
the  wonders  and  miracles  reported  of  Christ  ?  No,  and  never  could. 
For  there  exists  not  the  slightest  resemblance  or  analogy  (and  upon 
such  resemblance  and  analogy  could  the  Christian  argument,  alone, 
carry  any  weight)  between  the  ordinary  historical  facts  which  we 
have  granted  are  admitted,  on  all  hands,  and  those  wonders  and 
miracles,  reported  to  have  been  performed  by  Christ.  With  respect 
to  those  historical  facts  (not  the  acts  and  miracles  reported  of 
Christ)  that  we  grant  to  be  admitted  both  by  Heathen  as  well  as  by 
Christian  writers,  they  are  all  ordinary  or  natural  facts,  similar  to 
facts  that  have  happened  (without  being  considered  strange)  a  thou- 
sand times  within  the  experience  of  man,  and,  besides,  have  never 
been  doubted  by  any  one.  With  respect  to  the  wonders  and  miracles 
reported  of  Christ  in  the  New  Testament,  they  are  unnatural  and 
superhuman,  not  within  the  experience  of  any  but  a  few  of  the  first 
Christian  writers  (for  we  shall  see  that  no  Heathen  writer  witnessed 
these  things),  who  tell  us  that  they  saw  them  done,  and,  further- 
more, they  are  still  and  always  have  been  doubted,  ever  since  they 
were  made  publicly  known,  by  persons  as  numerous  as  the  advocates 
for  Christianity.  Hence  we  see  that  there  is  no  real  resemblance 
or  analogy,  between  the  wonders  and  miracles  reported  of  Christ, 
in  the  New  Testament,  and  the  historical  facts  found  in  these  books 
and  admitted  true  by  Heathen  writers.  Consequently,  the  Chris- 
tian argument  that  since  many  historical  facts  mentioned  in  the 
New  Testament  are  proven  true,  therefore  the  wonders  and  miracles 
reported  of  Christ  are  likewise  proven  true,  falls  to  the  ground. 
For  this  argument  by  analogy,  at  best  weak,  could  only  bear  any 
weight  by  first  establishing  a  resemblance  or  analogy  to  exist  between 
these  historical  facts  and  the  wonders  or  miracles  related  of  Christ. 

Christians  will  here  object  that  their  arguments  hold  good,  not 


198  TEE  GLOBE. 

on  account  of  any  supposed  resemblance,  thought  to  exist,  between 
the  facts  related  in  the  New  Testament ;  but  by  reason  of  the  truth- 
ful reports  of  so  many  facts.  This  is  a  fallacy,  it  may  be  observed, 
into  which  more  than  one  able  writer  has  unconsciously  slid.  Is 
it  not  strange  (remark  som€  Christians,  slyly  or  illogically,  as  you 
please)  that  so  many  things,  related  in  the  New  Testament,  are 
known  to  be  absolutely  true  ?  and  how,  then  can  it  be  doubted,  for 
a  moment,  that  the  rest  of  the  things  reported  of  Christ,  in  the  New 
Testament,  axe  not,  also,  proven  true  ?  Oh,  the  blindness  of  man. 
Who  will  deny  that,  in  man,  there  is  not  much  that  is  true  ?  Bu^ 
who  is  the  man  that  dares  state  to  his  conscience  that  in  him  there 
is  nothing  false,  credulous,  unprejudiced,  or  superstitious  ?  The 
writers  of  the  New  Testament  were  but  men  ;  and  we  are  not  bound 
to  take  any  of  their  statements  on  faith,  respecting  the  things  under 
consideration.  But  these  objections  aside,  we  reply,  to  the  objec- 
tions advanced,  that  if  every  statement  made  in  the  New  Testament, 
concerning  the  acts  of  Christ,  was  proved  a  fact  (which  is  certainly 
not  the  case)  and  only  one  solitary  statement,  not  yet  proven  true, 
existed, — even  this  preponderating  testimony  in  favor  of  the  verac- 
ity of  the  writers  of  the  New  Testament,  while  it  might  convince 
many,  could  never  prove  this  one  solitary  statement  to  be  true  unless 
it  could  be  first  established  that  a  resemblance  or  analogy  existed 
between  the  facts  related  and  the  one  solitary  statement.  And  as 
the  number  of  these  unproven  statements  increased  (and  in  the  New 
Testament  they  preponderate  greatly  over  the  facts  admitted)  so, 
in  proportion,  would  increase  the  difficulty  to  prove  them  true  by 
the  argument  now  advanced  by  Christians.  To  make  clear  our 
statement  to  all,  we  quote  a  case  exactly  parallel.  In  Livy's  "  His- 
tory of  Eome,"  the  ma.jority  of  the  events  therein  related,  perhaps 
by  three-fourths  or  more,  are,  undoubtedly,  true  and  are  attested 
to  by  many  other  Heathen  writers.  But  what  rational  man  would 
assert,  therefore,  that  the  following  and  similar  statements,  to  be 
found  in  Livy,  are  thus  proven  true  :  "  Several  deceptions  of  the 
ears  and  eyes,"  says  Livy  (Lib.  XXIV.,  Cap.  44)  in  speaking  of  cer- 
tain prodigies,  "  were  credited  as  facts ;  that  the  figures  of  ships 
of  war  had  appeared  in  the  river  at  Tarracinia,  where  no  ships  were  ; 
that  in  the  temple  of  Jupiter,  at  Vicilinum,  in  the  district  of 
Compsa,  a  clashing  of  arms  was  heard  ;  and  that  the  river  at  Ami- 
temum  flowed  in  streams  of  blood." 

It  will  now  be  urged  by  Christians  that  the  things  related  of 


HEATHEN  COMMENT  ON  CHRISTIANITY.  199 

Christ  in  the  New  Testament  are  entirely  different  from  these 
absurd  statements  to  be  found  scattered  throughout  Livy.  In  many 
cases,  as  regards  the  nature  of  the  wonders,  we  grant  this  to  be  true. 
But  this  does  not  change  the  resemblance  or  analogy,  between  the 
miraculous  statements  reported  by  Livy  and  the  miraculous  state- 
ments reported  of  Christ  by  the  writers  of  the  New  Testament. 
The  statements  of  both  are  made  by  men,  are  without  the  ordinary 
run  of  things,  and  are  finally  attributed  to  a  divine  or  superhuman 
agency,  wherein,  alone,  an  analogy  need  exist.  But,  furthermore, 
what  great  difference  exists  between  the  miracles  stated  by  Livy  and 
the  miraculous  statements  to  be  found  in  Chapter  XXVII.  of  St. 
Matthew,  verses  45  and  50  to  54  {q.v.)  ?  Hence  it  is  very  evident 
that,  so  far  forth  as  the  testimony  of  Heathen  writers  is  concerned, 
it  does  not  and  cannot  prove  true  the  wonders  and  miracles  reported 
of  Christ  simply  because  mliny  facts  related  by  these  Heathen  au- 
thors coincide  with  many  facts  related  hy  the  writers  of  the  New 
Testament. 

Thirdly,  one  of  the  strongest  arguments  ever  brought  by  Chris- 
tians against  anti-Christians  to  show  that  Heathen  writers  testify  or 
prove  true  those  things  reported  of  Christ,  is  the  pointing  to  certain 
ancient  records  called  "  The  Acta  Pilati,''  or  "  The  Acts  of  Pilate." 
We  have  seen  already  that  spurious  writings  purporting  to  be  these 
very  records,  were  forged,  and,  during  Addison's  time,  exposed. 
We  shall  now  show  that  these  original  documents,  if  there  be  any 
conclusive  proof  that  such  ever  existed  at  all,  prove  about  as  much 
as  the  spurious  writings  just  mentioned. 

The  only  authorities  extant  supporting  the  existence  of  these  acts 
of  Pilate  supposed  by  Christian  advocates  (see  "  Infidelity  :  Its 
Cause  and  Cure,''  by  the  Rev.  D.  Nelson)  to  recount  the  life,  mir- 
acles, crucifixion,  resurrection,  and  ascension  of  Christ,  is,  first,  the 
mention  made  of  them  by  Justin  Martyr  in  one  of  his  Apologies 
to  the  Romans.  The  second  mention  made  of  them  is  supposed  to 
be  by  Tertullian  who  wrote  about  fifty  years  after  Justin.  Eusebius 
is  the  last  authority  that  Christians  have  received  as  genuine.  It 
may  be  observed  here,  as  well  as  elsewhere  that  all  the  writers  who 
mention  these  acts  of  Pilate  are  Christians,  and  that  there  is  not 
extant  the  writings  of  one  Heathen  author  in  which  even  the  men- 
tion of  them  is  to  be  found.  As  regards  the  authority  of  Eusebius, 
Joseph  Addison,  in  his  treatise  on  the  "  Evidences  of  Christianity  " 
(Sec.  I.,  para.  7),  speaking  of  the  "  Acta  Pilati,"  says  :  "  Eusebius 


200  THE  GLOBE. 

mentions  the  same  ancient  record  ;  but,  as  it  was  not  extant  in  his 
time,  I  shall  not  insist  upon  his  authority  at  this  point."  Now,  then 
if  it  can  be  shown  that  these  acts  of  Pilate  did  not  exist  during  the 
time  when  Justin  lived  (and  consequently  they  could  not  have  ex- 
isted when  Tertullian  wrote),  we  have  certainly  the  strongest  argu- 
ment for  rejecting  any  evidence  that  these  records  are  supposed  to 
contain  respecting  those  things  reported  of  Christ. 

Justin  Martyr  who  lived  and  wrote  about  140  a.d.,  refers  to  these 
acts  of  Pilate,  in  Chapter  XL VIII.  of  his  first  Apology  addressed 
to  the  Eoman  Emperor  Antoninus,  a  few  others,  and  the  Roman 
Senate,  in  the  following  single  sentence  :  "  And  that  he  did  those 
things  you  can  learn  from  the  acts  of  Pontius  Pilate."  It  is  to  be  ob- 
served here,  that  this  supposed  reference  of  Justin  to  the  "  Acta 
Pilati,"  is  contained  in  one  short  sentence  of  fifteen  words  inserted 
in  the  middle  of  Cap.  XL VIII.  of  his  first  apology  to  the  Romans, 
a  lengthy  appeal  of  sixty-eight  chapters.  It  is  to  be  observed,  also, 
that  Justin  refers  to  these  acts  of  Pilate  to  support  a  particular 
report  (quoted  by  Justin)  of  certain  miracles  said  to  have  been  per- 
formed by  Christ.  A  hasty  reader  might  easily  be  led  to  believe 
that  the  first  half  of  the  chapter  containing  this  sentence  (q.v.)  con- 
tained a  direct  quotation  from  the  acts  referred  to.  A  more  careful 
reperusal  of  the  chapter  would  soon  convince  him  of  his  error.  No- 
where, either  in  this  apology  or  in  any  other  of  his  writings,  does 
Justin  quote  the  shortest  passage  from  these  documents.  The  po- 
sition of  the  sentence,  in  the  middle  of  the  chapter,  is  proof  that 
the  acts  referred  to  are  advanced,  only,  in  support  of  the  things 
quoted  by  Justin  in  the  first  half  of  this  chapter.  If,  as  Christians 
maintain,  on  no  grounds,  these  acts  referred  to  the  life,  crucifixion, 
resurrection,  and  ascension  of  Christ,  it  cannot  be  supposed  that 
so  able  a  writer  as  Justin  (versed  in  the  rhetoric  of  the  Romans) 
would  place  such  a  weighty  argument  in  so  obscure  a  position,  when 
by  placing  it  in  the  last  chapter  of  his  apology,  he  would,  at  least, 
insure  against  its  being  overlooked  by  his  readers.  The  fact  is,  that 
if  such  a  document  ever  existed,  there  is  every  reason  to  believe  that 
Pilate,  if  he  mentioned  those  things  relate  of  Christ  at  all,  de- 
nounced them  as  frauds  as,  we  shall  see,  other  Heathen  writers  have 
done.  Pilate,  it  must  not  be  forgotten,  was  Procurator  of  Judea 
under  the  Romans.  He  knew  the  Romans  hated  the  Jews  and 
Christians  as  well  as  their  religions.  It  is  not  likely,  therefore,  that 
he  would  injure  himself  in  the  eyes  of  his  Roman  masters  by  any 


HEATHEN  COMMENT  ON  CHKISTIANITT.  201 

expression  of  opinion  in  favor  of  a  man  whom,  simply  to  please 
the  Jews,  he  did  not  hesitate,  as  Christians  themselves  tell  us,  to 
give  over  to  them  to  be  crucified.  Besides,  as  before  observed,  no 
quotation,  whatsoever,  from  this  document,  has  been  made  by 
Justin.  It  is  but  just  to  state  that,  since  Justin  is  supposed  to  refer 
to  this  document,  he  either  saw  or  read  it  himself  or  else  obtained 
his  knowledge  of  it  from  others  who  had  seen  it.  If  he  saw  and 
read  it  himself,  seeing  the  great  importance  of  such  testimony,  why 
has  he  not  quoted  directly  from  it,  or  given  the  world  the  whole,  or 
at  least,  a  part  of  it  as  he  has  done  with  his  apologies  and  other 
numerous  writings  ?  If  he  had  obtained  his  information,  indirectly, 
from  others  who  saw  the  document  he  would  have  been  all  the  more 
careful  to  quote  the  particulars  they  must  have  related  to  him  as 
being  contained  in  these  records.  Hence  whichever  way  we  turn 
the  matter  looks  doubtful  and  suspicious. 

The  Eev.  David  Nelson,  in  a  work  already  referred  to,  says  : 
"  Would  Justin,  writing  to  the  emperor  and  senate,  asking  for  his 
life,  and  the  lives  of  brethren,  and  for  kindness,  favor,  and  tolera- 
tion to  all  the  church,  refer  them  to  papers  which  they  did  not 
possess,  or  to  senatorial  documents  that  did  not  exist  ?  "  Why 
not  ?  What  had  Justin  to  lose  by  such  a  reference  true  or  false  ? 
The  Eev.  D.  Nelson  takes  too  much  upon  faith  and  looks  upon  but 
one  side  of  the  picture  ;  he  forgets  to  give  us  all  the  facts.  Did 
Justin  hold  any  position  or  office  under  the  Romans  ?  No  ;  for  at 
the  time  he  wrote  his  apology,  he  was  a  teacher  and  a  Christian  and 
as  such  heartily  despised  by  the  Romans.  Was  he  ensconced  in  a 
bed  of  roses,  preaching  from  a  pulpit  with  a  salary  of  $20,000  per 
annum  ?  He  was  now  in  the  midst  of  Christians  (himself  sorely 
tried)  who  were  being  daily  butchered,  burned,  and  martyred  be- 
fore-his  very  eyes  by  a  set  of  bloodthirsty  Roman  savages.  The 
gre^'t  persecution  of  Antoninus  was  now  at  its  height.  Justin  wrote 
his  first  apology,  as  he  tells  us,  in  his  opening  address  {q.v.),  to  ask 
mercy  of  the  Roman  emperor  for  himself,  as  well  as  for  the  rest  of 
the  persecuted  Christians,  as  he  says  in  his  closing  words  "  being 
one  of  them."  What  then  had  he  to  lose,  if  the  Roman  emperor 
did  not  grant  him  favor  ?  Could  he  or  the  persecuted  Christians 
be  much  worse  treated  than  they  were  already  ?  Besides,  the  Ro- 
man emperor,  if  he  ever  examined  Justin's  apology  at  all,  would  not 
be  likely  to  search  minutely  for  particular  errors  when  he  and  all 
Romans,  as  we  shall  see  in  the  course  of  this  paper,  already  believed 


202  THE  OLOBE. 

the  Christian  Eeligion  to  be  based  upon  fraud  and  superstition.  If 
then  Justin  in  his  address  (which  is  unquestionably  a  masterly  piece 
of  art)  had  much  in  it  to  recommend  both  the  persecuted  Christians 
and  himself,  in  the  eyes  of  the  emperor,  he  had  certainly  much  to 
gain  in  presenting  it.  But  as  he  had  absolutely  nothing  to  lose 
(and  this  is  the  point)  the  argument  or  statement  of  the  Kev.  Nelson 
is,  at  best,  not  very  conclusive. 

Having  now  viewed  this  matter  as  it  stands,  let  us  proceed  to 
view  it  in  another  light.  Tacitus  in  his  "  Annals  "  (Lib.  XV.,  Cap. 
41),  in  speaking  of  the  great  burning  of  Eome  attributed,  by  many, 
to  the  blood-stained  hands  of  the  Emperor  Nero,  says  :  "  The  num- 
ber of  houses,  temples,  and  insulated  mansions,  destroyed  by  the 
fire  cannot  be  ascertained.  But  the  most  venerable  monuments  of 
antiquity,  which  the  worship  of  ages  had  rendered  sacred,  were  laid 
in  ruins  ;  amongst  these  were  the  temple  dedicated  to  the  moon  by 
Servius  TuUius  ;  the  fane  and  the  great  altar  consecrated  by  Evan- 
der,  the  Arcadian,  to  Hercules,  his  visitor  and  his  guest ;  the  chapel 
of  Jupitor  Stator,  built  by  Komulus  ;  the  palace  of  Numa,  and  the 
temple  of  Vesta  with  the  tutelar  gods  of  Rome.  With  these  were  con- 
sumed the  trophies  of  so  many  victories,  the  inimitable  works  of  the 
Grecian  artists,  with  the  precious  monuments  of  literature  and  an- 
cient genius,  all  at  present  remembered  by  men  advanced  in  years, 
but  irrecoverably  lost." 

Here,  then,  we  have  the  most  conclusive  proof  as  to  what  became 
of  the  "  Acta  Pilati."  Undoubtedly,  if  they  ever  existed  at  all  they 
were  destroyed  together  with  other  Koman  documents,  as  Tacitus 
relates  to  us,  in  the  great  fire  at  Eome  which  occurred  in  the  reign 
of  the  Emperor  Nero,  about  a.d.  64. 

If  any  record,  whatsoever,  was  sent  to  Rome  by  Pilate,  it  was  sent 
there  shortly  after  the  death  of  Christ,  a.d.  33  ;  since  the  custom 
was  for  Roman  Governors  to  despatch  such  accounts  immediately 
after  the  events  they  recorded,  happened.  An  instance  may  be 
given  in  Pliny's  letter,  concerning  Christians,  to  the  Emperor 
Trajan  (q.v.).  These  acts  of  Pilate,  as  is  conceded  by  Christians, 
being  documents  or  registers  of  a  pubhc  nature  would,  without 
doubt,  be  placed  among  the  other  public  records  at  Rome.  Now 
the  building  in  which  all  such  public  records  and  documents  were 
kept,  every  student  of  classical  literature  knows,  was  the  temple 
of  Saturn.  Hence  in  the  Temple  of  Saturn  were  these  acts  of  Pilate 
during  the  great  burning  of  Rome,  a.d,  64.    For  if  it  be  conceded 


HEATHEN  COMMENT  ON  CHRISTIANITY.  203 

that  such  docTiments  were  sent  to  Eome  by  Pilate  at  all  (and  cer- 
tainly, if  they  were  not  sent  to  Rome,  there  is  absolutely  no  proof 
that  they  ever  existed,  since  neither  Jews  nor  Christians  possess 
them)  then  it  must  be  admitted  (seeing  these  records  to  be  public 
ones)  that  they  were  placed  where  all  such  public  records  were  placed. 
This  argument  is  all  the  more  conclusive  since  there  is  absolutely 
no  proof  that  they  were  placed  elsewhere  ;  and  if  it  could  be  proved 
that  they  were  placed  elsewhere,  then  there  would  be  a  very  strong 
argument  to  show  that  they  were  not  public,  but  private,  records  ; 
and  consequently  could  not  be  expected  to  carry  the  weight  attrib- 
uted to  them. 

Tacitus,  in  the  passage  we  have  just  quoted,  tells  us  that,  in  the 
burning  of  Rome,  "  all  the  precious  monuments  of  literature  and 
genius  "  were  destroyed.  He  tells  us,  in  the  same  passage,  that  the 
temple  of  Vesta  (see  map  of  ancient  Rome),  situated  on  the  west 
side  of  the  Palatine  Hill  to  the  south  of  the  Forum,  was  also  burned. 
The  Forum,  separated  from  the  temple  of  Vesta  by  about  100  feet, 
lay  at  the  foot  of,  and  was  surrounded  by,  three  hills  ;  viz.,  the  Pal- 
atine, the  Esquiline,  and  the  Capitoline.  North  of  the  Forum  ran 
the  Via  Sacra  ;  south-west  of  the  Forum  rose  up,  in  a  majestic  pile, 
the  celebrated  temple  of  Saturn  separated  from  the  temple  of  Vesta 
by  about  600  feet.  At  the  foot  of  Satum^s  temple  lay  the  famous 
Clivus  Capitolinus  into  which  ran  the  Via  Sacra  and  which  separ- 
ated, by  about  100  feet,  the  temple  of  Saturn  from  the  Forum.  Thus 
the  Forum  lay  in  between,  and  practically  connected,  the  temples 
of  Saturn  and  Vesta.  When  we  have  read  the  following  thrilling 
description  by  Tacitus  of  the  fury  with  which  the  great  fire  at  Rome 
raged,  it  will  be  readily  seen  that  it  does  not  require  a  logician  to 
prove  that  the  temple  of  Saturn  was  destroyed  by  fire.  This  be- 
comes all  the  more  conclusive  when  we  consider  that  the  temple  of 
Saturn  was  raised  but  slightly  above  the  level  sjpace  in  which  lay, 
so  proudly,  the  grand  old  Forum,  that  the  temple  of  Saturn  was 
separated  from  the  temple  of  Vesta  (which  Tacitus  tells  us  was 
burned)  by  about  600  feet,  or  only  200  yards,  and  that  the  two 
temples  mentioned  were  practically  connected  by  the  Forum  and 
other  smaller  out-buildings.  "  The  flame  broke  out,"  says  the  great 
annalist  (Lib.  XV.,  Cap.  38),  "in  that  part  of  the  circus  which 
adjoins,  on  one  side,  to  mount  Palatine,  and,  on  the  other,  to  mount 
Coelius.  It  caught  a  number  of  shops  stored  with  combustible 
goods,  and,  gathering  force  from  the  winds,  spread  with  rapidity 


204:  THE  GLOBE. 

from  one  end  of  the  circus  to  the  other.  Neither  the  thick  walls 
of  houses,  nor  the  enclosures  of  temples,  nor  any  other  building, 
could  check  the  rapid  progress  of  the  flames.  A  dreadful  conflagra- 
»tion  followed.  The  level  parts  of  the  city  were  destroyed.  The 
tire  communicated  to  the  higher  buildings,  and,  again  laying  hold 
of  the  inferior  places,  spread  with  a  degree  of  velocity  that  nothing 
could  resist.  The  form  of  the  streets,  long  and  narrow,  with  fre- 
quent windings,  and  no  regular  opening,  according  to  the  plan  of 
ancient  Eome,  contributed  to  increase  the  mischief."  It  will  be 
here  noted  that  the  Forum  lay  in  the  level  part  (all  of  which  parts 
Tacitus  tells  us  were  destroyed)  between  the  Palatine  and  Capit- 
oline  Hills.  The  temples  of  Vesta  and  Saturn,  it  will  also  be  noted, 
rose  up  from  the  two  opposite  and  extreme  points  of  this  level  part, 
the  former  on  the  side  of  Mount  Palatine,  the  latter  on  the  side  of 
Mount  Capitoline.  The  fire,  as  Tacitus  has  just  told  us,  "  com- 
municated to  the  higher  buildings." 

"  On  the  sixth  day,"  continues  the  historian  (Lib.  XV.,  Cap.  40), 
"  the  fire  was  subdued  at  the  foot  of  Mount  Esquiline."  At  the 
end  of  this  same  chapter,  the  historian  sums  up,  in  the  following 
words  the  inimitable  loss  that  Rome  sustained  by  this  dreadful  con- 
flagration :  "  Of  the  fourteen  quarters,  into  which  Rome  was  di- 
vided, four  only  were  left  entire,  three  were  reduced  to  ashes,  and 
the  remaining  seven  presented  nothing  better  than  a  heap  of  shat- 
tered houses,  half  in  ruins."  It  is  very  evident  that  the  quarter 
where  the  Forum  lay  was  not  one  of  the  four  quarters  that  escaped 
the  fire ;  for  Tacitus  tells  us  that  the  fire  broke  out  here  or  very 
near  it,  that  the  temple  of  Vesta  (which  lay  in  this  quarter)  was 
burned,  that  all  level  sections  (in  one  of  which  was  the  Forum  and 
the  Temple  of  Saturn)  were  burned,  and  that  the  fire  was  extin- 
guished near  this  quarter  at  the  foot  of  Mount  Esquiline,  after  it 
had  been  burning  there  for  six  entire  days  and  nights.  There  can 
be  little  doubt  in  the  minds  of  any,  therefore,  especially  as  there  is 
no  proof  to  the  contrary,  that  among  the  temples  destroyed  was  the 
venerable  temple  of  Saturn.  And  this  supposition  is  all  the  more 
conclusive  when  we  consider  what  Tacitus  tells  us,  that  "  the  most 
venerable  monuments  of  antiquity  were  laid  in  ruins." 

In  view,  then,  of  these  facts  and  others  already  touched  upon, — 
that  Justin  refers  to  these  records  in  but  one  short  sentence  of  fif- 
teen words  smothered  in  the  middle  of  a  lengthy  apology  of  sixty- 
eight  chapters,  that  not  the  shortest  quotation,  seeing  the  great  im- 


HEATHEN  COMMENT  ON  CHBISTIANITT,  205 

portance  it  would  carry,  is  made  by  Justin  from  these  acts,  that 
he  had  nothing  to  lose  by  referring  to  them  even  if  he  knew  they 
never  existed,  that  many  works,  long  thought  to  be  from  his  pen, 
are  now  known  to  be  spurious,  that  the  sentence,  containing  a  ref- 
erence to  the  "Acta  Pilati,"  is  placed  in  exactly  such  a  position 
where  an  interpolation  would  be  placed,  and  that  documents  were 
actually  forged  and  exposed,  purporting  to  be  these  acts  of  Pilate, — 
all  go  to  prove  that  no  such  records,  if  they  ever  existed  at  all,  were 
extant  during  the  lifetime  of  Justin  Martyr.  From  what  has  been 
said,  there  is  but  one  of  two  conclusions  to  be  drawn  ;  viz.,  (1)  that 
Justin  either  referred  to  these  records  without  authority,  or  (2)  that 
the  sentence  found  in  his  apology,  referring  to  the  acts  of  Pilate, 
is  an  interpolation.  Which  conclusion  is  the  correct  one  (and  one 
of  them  must  be)  we  leave  for  the  reader  to  decide  for  himself. 

Having  now,  we  think,  given  our  reader  much  matter  for  deep 
cogitation,  let  us  forthwith  proceed  to  lay  down  a  few  arguments 
in  support  of  our  statement  that  Heathen  writers  do  not  and  can  not 
testify  or  prove  true  those  things  reported  of  Christ  in  the  New 
Testament. 

The  statement  made  by  the  eight  original  writers  of  the  New 
Testament  to  the  effect  that  they  and  many  others,  to  whom  they 
appeal,  were  actually  eye-witnesses  of  the  things  which  they  report 
of  Christ,  is  the  main  foundation  that  has  supported  the  whole 
structure  of  the  Christian  Eeligion  since  its  rise  and  spread  in  the 
world.  With  regard  to  those  witnesses  to  whom  the  writers  of  the 
New  Testament  appeal  as  having  seen  the  acts  and  miracles  re- 
ported of  Christ,  they  are  long  since  dead  and  gone,  and  have  left 
us  no  writings  or  testimony  to  the  effect  that  they  ever  saw  Christ 
or  the  miracles  performed  by  him.  This  reduces  the  number  of 
witnesses  who  actually  assert  that  they  saw  the  things  reported 
of  Christ  to  not  more  than  eight  persons  whose  writings  still  claim 
to  bear  testimony  to  the  things  that  they  report.  Now  prove  (and 
no  one,  it  must  be  admitted,  either  Heathen,  Jew,  Christian,  or 
Anti- Christian,  has  yet  done  so  conclusively)  that  these  writers  of 
the  New  Testament  had  never  seen  the  things  that  they  assert  they 
bear  witness  to,  and  Christianity,  would  be,  instantly,  a  fiction  of 
the  past.  For  no  truth-seeking  and  logical  mind.  Christian  or  no 
Christian,  would  believe  the  things  reported  of  Christ  in  the  New 
Testament  unless  he  knew,  or  felt  he  knew,  that  those  who  report 
these  things  and  laid  down  their  lives  to  uphold  them,  had  actually 


206  THE  GLOBE. 

seen  them.  On  the  other  hand  prove  (and  it  cannot  be  denied,  even 
by  Anti-Christs,  that  Christians  have  good  reasons  for  their  belief) 
that  these  things  reported  of  Christ  have  actually  occurred  before 
eye-witnesses  and  (knowing  all  things  to  be  possible  with  God)  we 
have  the  strongest  evidence  of  their  reality. 

Turning,  now,  to  Heathen  testimony  and  holding  it  entirely  dis- 
tinct and  separate  from  Christian  testimony,  what  fact  now  appears 
to  us  in  the  most  striking  light  ?  The  fact  that  there  is  not  extant 
one  record,  or  writing,  from  the  pen  of  any  Heathen  writer,  who 
lived  and  wrote  during  the  lifetime  of  Christ,  giving  us  an  account 
of  the  Christian  Religion,  whatsoever.  Only  one  such  record  has 
been  reported  as  coming  down  to  us  ;  viz.,  the  acts  of  Pontius 
Pilate.  This  we  have  already  proven  must  be  discarded  as  carrying 
with  it,  absolutely,  no  weight. 

But  further,  we  know  positively,  that  every  Heathen  writer 
(whether  Jew,  Greek  or  Roman)  who  has  recorded  in  his  writings, 
now  extant,  any  account  of  Christians  and  their  Religion  at  all, 
wrote  not  only  after  the  death  of  Christ,  but  after  the  Gospels  (re- 
cording the  acts  of  Christ)  and  most  of  the  other  books  of  the  New 
Testament,  were  written.  Lardner  in  that  complete  and  well  mer- 
ited work  (q.v.)  entitled  :  "  Heathen  Testimony  "  (which  attests  to 
what  lengths  a  great  mind  will  push  even  when  acting  upon  error) 
assigns  the  following  dates  to  the  writing  of  the  various  books  of 
the  New  Testament :  The  Gospels  of  St.  Matthew,  St.  Mark,  and  St. 
Luke,  he  tells  us  in  his  table,  were  written  about  a.d.  G4.  The  Gos- 
pel of  St.  John  about  a.d.  68.  The  acts  of  the  Apostles  were  written 
about  A.D.  64  ;  and  the  remaining  books  of  the  New  Testament  not 
earlier  than  a.d.  52. 

Josephus,  one  of  the  earliest  of  the  Heathen  writers  who  give 
us  any  account  of  Christ,  published  his  history  about  93  a.d.  accord- 
ing to  Lardner's  own  account.  Celsus  wrote  after  a.d.  150  ;  Ma- 
crobius  about  400  a.d.;  Suetonius  a.d.  110  ;  Pliny,  the  younger, 
a.d.  106  ;  Tacitus  a.d.  100  ;  Emperor  Julian  a.d.  361  ;  and  the 
first  collection  of  the  Jewish  traditions,  supposed  to  contain  gen- 
uine accounts  of  Christ,  by  Rabbi  Jehuda,  a.d.  180,  or  according  to 
some  writers  much  later.  For  further  dates  (all  later  than  the 
earliest  dates  here  given)  respecting  Heathen  authors,  who  mention 
Christianity  in  their  writings,  consult  the  elaborate  tables  to  be 
found  in  Lardner's  book.  Hence  we  see,  at  a  glance,  that  the  earli- 
est Heathen  writers,  who  give  us  any  account  of  Christianity,  wrote 


HEATHEN  COMMENT  ON  CHRISTIANITY.  207 

about  A.D.  90  or  nearly  67  years  after  the  death  of  Christ  and  26 
years  after  the  writings  of  the  books  of  the  New  Testament,  espe- 
cially the  Gospels,  containing  the  original  account  of  the  acts  and 
miracles  of  Christ. 

Now  since  none  of  these  Heathen  writers  were  born  till  after  the 
death  of  Christ  (Josephus  born  a.d.  37  being  nearest  to  this  era) 
and  did  not  publish  their  writings  till  57  years  after  the  death  of 
Christ,  it  takes  but  the  bare  mention  of  it  to  prove,  beyond  any 
possible  doubt,  that  they  were  not  eye-witnesses  to  those  things  re- 
ported of  Christ  in  the  New  Testament.  The  accounts  these 
Heathen  writers  give  us  then,  of  the  things  reported  of  Christ  must 
have  been  obtained  from  sources  or  authority,  other  than  their 
own  personal  observation.  So  far,  then,  as  the  testimony  of  these 
Heathen  writers  is  considered  distinct  and  not  resting  upon  any 
other  authority  but  their  own  words,  it  could  never  even  if  they 
stated  so  (which  they  do  not),  prove  true  those  things  reported  of 
Christ ;  since  none  of  these  Heathen  writers  ever  witnessed  any 
of  the  things  that  are  thus  reported.  The  question  naturally  arises, 
then,  what  exact  weight  does  the  testimony  of  these  Heathen  writers 
carry  in  support  of  those  things  reported  of  Christ  ?  The  correct 
answer  to  this  question  depends,  clearly,  upon  the  sources  or  author- 
ities from  which  these  Heathen  writers  obtained  their  accounts. 

The  only  possible  sources  or  authorities  from  which  Heathen 
writers  could  obtain  the  accounts  they  give  us  of  the  things  re- 
ported of  Christ  are  the  following  :  1.  From  the  original  writings 
of  the  New  Testament  or  from  copies  of  the  same  ;  2.  From  Chris- 
tians who  had  read  these  writings  ;  3.  From  Christians  who  claimed 
to  be  eye-witnesses  of  the  things  reported  of  Christ ;  4.  From  the 
traditions  of  the  Christians  ;  5.  From  the  traditions  of  the  Jews. 
The  traditions  of  the  Jews  being  Heathen  testimony  will  be  fully 
examined  later,  when  it  will  be  shown  that  if  Greek  and  Roman 
writers  obtained  their  accounts  of  the  Christian  Religion  from  this 
source,  their  accounts  could  carry  absolutely  no  weight  with  them. 

It  must  here  be  well  borne  in  mind  that  we  are  now  speaking 
sodely  of  the  things  reported  of  Christ  in  the  New  Testament ;  and 
upon  the  truth  of  which  things  rests  the  entire  structure  of  the 
Christian  Religion.  This  is  all  the  more  necessary  to  bear  dis- 
tinctly in  mind ;  as  Christians  frequently  argue  that  certain 
Heathen  writers,  as  Pliny,  attest  to  certain  rites  and  ceremonies 
performed  during  the  time  when  these  Heathen  writers  wrote  which 


TEE  GLOBE. 

rites  and  ceremonies  agree  with  the  account  given  of  those  set 
forth  in  the  New  Testament.  Hence  Christians  argue  that  every- 
thing stated  in  the  New  Testament  must  be  true,  whereas  the 
only  thing  proved  is  that  certain  rites  and  ceremonies  are  attested 
to.  This  fallacy  we  have  already  exposed  in  showing  that  the 
proof  of  things  human  or  natural  can  never  be  a  good  proof  of 
the  truth  of  things  superhuman  or  unnatural.  Further,  Pliny, 
as  well  as  every  other  Heathen  writer,  as  we  have  already  shown, 
wrote  his  account  of  Christians  26  years  after  the  writing  of  the 
books  of  the  Gospels,  and,  at  a  time,  when  the  Gospels,  as  Chris- 
tians affirm,  were  preached  in  almost  every  quarter  of  the  then 
known  world.  Is  it  remarkable,  then,  that  Heathen  writers'  ac- 
counts of  the  rites  and  ceremonies  of  the  Christians  should  agree 
with  the  same  accounts  in  the  Gospels  when  these  Heathen  writers, 
as  Pliny,  obtained  their  accounts  from  Christians,  as  PHny  tells  us 
in  his  letter,  who  practised  the  rites  and  ceremonies  set  forth  to 
them  in  the  New  Testament  ? 

But  to  return  to  our  main  argument.  If  Heathen  writers  who 
speak  of  Christianity,  obtained  their  accounts  from  the  original 
writings  of  the  New  Testament,  or  from  copies  of  these  writings, 
or  from  Christians  who  have  said  (and  here  mark  that  none  but 
professed  Christians  do  say  this)  that  they  had  been  eye-witnesses 
to  these  things,  or  from  the  traditions  of  Christians  from  various 
parts  of  Europe,  the  testimony  of  these  Heathen  writers  is  reducible 
to  the  testimony  or  authority  of  Christians  themselves.  Any  writer, 
then,  who  employs  Heathen  testimony  to  prove  the  truth  of  those 
things  reported  of  Christ  would  fall  into  that  fallacy  known  to 
logicians  as  a  "  pro  causa  non  causa  "  ;  or  in  the  more  familiar 
language  of  the  untechnical,  "  the  undue  assumption  of  a  premise." 
The  premise  unduly  assumed  is  clearly,  the  Heathen  testimony  of 
which  we  have  just  spoken.  The  premise  passed  over  by  Christians, 
as  has  been  shown  already,  but  upon  which  rests  the  real  authority 
or  weight  of  all  Heathen  testimony  (the  traditions  of  the  Jews  ex- 
cepted and  of  which  we  shall  speak  later)  concerning  those  things 
reported  of  Christ,  is  the  testimony  or  authority  of  Christians  them- 
selves. Hence  even  if  the  Heathen  writers  believed  the  things  true 
they  relate  of  Christ  (which  will  be  shown  in  no  case  they  do)  their 
testimony  taken  alone  and  unsupported  by  Christian  testimony  or 
authority  carries  with  it,  absolutely,  no  weight  to  prove  those  things 
under  consideration.    And,  on  the  other  hand,  their  testimony  sup- 


^      HEATHEN  COMMENT  ON  CHRISTIANITY.  209 

ported  by  Christian  testimony  amounts  to  nothing  more  than 
Christian  testimony.  Consequently,  the  only  thing  that  this 
Heathen  testimony  proves  is  that  during  the  time  when  these 
Heathen  writers  wrote,  eeri;ain  repori;8  of  Christ  were  extant  and 
were  believed  by  very  many  Christians. 

Let  us  now  examine  carefully  fair  samples  of  passages  directly 
from  the  pens  of  those  Heathen  writers  who  give  us  an  account 
of  the  Christian  Eeligion.  The  exposition  of  these  passages  is  in- 
tended as  a  key  to  unlock  or  interpret,  in  its  true  light,  any  other 
passage  that  may  be  advanced  from  the  pens  of  Heathen  writers  and 
which  limited  space  will  not  allow  us  here  to  quote.  In  every  case 
we  shall  find  that  (1)  the  Heathen  writer  gives  us  merely  a  faithful 
report  (not  admitting  the  truth  of  such  report  himself)  of  things 
told  him  relating  to  Christ  by  persons  who  believed  these  things 
at  the  time  when  the  Heathen  writer  wrote  ;  or  (2)  the  Heathen 
writer  denounces  Christianity  as  a  fraud  and  superstition ;  or  (3) 
the  Heathen  writer  argues  thus  :  granting  (not  necessarily  admit- 
ting or  proving,  however)  that  such  wonders  and  miracles  were  per- 
formed by  Christ,  then  they  must  be  attributed  to  the  magical  arts. 
Our  first  passage  shall  be  from  the  pen  of  that  great  Jewish  his- 
torian Josephus  (Ant.  XVIII.,  Cap.  3,  Sec.  3),  to  which  Christians 
have  attributed  much  weight :  "  Now,"  says  the  historian,  "  there 
was  about  this  time  Jesus,  a  wise  man,  if  it  be  lawful  to  call  him 
a  man  ;  for  he  was  a  doer  of  wonderful  works,  a  teacher  of  such  men 
as  receive  the  truth  with  pleasure.  He  drew  over  to  him  both  many 
of  the  Jews  and  many  of  the  Gentiles.  He  was  Christ.  And  when 
Pilate,  at  the  suggestion  of  the  principal  men  among  us,  had  con- 
demned him  to  the  cross,  they  that  loved  him  at  first  did  not  for- 
sake him ;  for  he  appeared  to  them  alive  again  the  third  day  ;  as 
the  divine  prophets  had  foretold  these  and  ten  thousand  other 
wonderful  things  concerning  him.  And  the  tribe  of  Christians, 
so  named  from  him,  are  not  extinct  at  this  day."  The  air  of  reality 
which  rings  throughout  this  passage  from  Josephus,  notwithstand- 
ing what  has  been  said,  might  still  leave  the  unguarded  in  doubt, 
if  not  advised  to  attend  to  one  important  fact ;  viz.,  that  this 
account  by  Josephus  is  merely  a  report  of  a  report.  Josephus  was 
bom  four  years  after  Christ's  death.  He,  therefore,  did  not  witness 
the  things  he  relates  concerning  him.  The  most  favorable  author- 
ity, then,  from  whom  he  could  have  obtained  his  information  would 
have  been  an  eye-witness.    Granting  this,  then,  what  does  it  prove  ? 

VOL.  VII.— 14. 


210  THE  GLOBE. 

Nothing  more  than  that  Josephiis'  report  is  a  faithful  record  of 
what  he  was  told.  Josephus,  himself,  attempts  to  prove  nothing. 
The  fact  that,  as  an  historian,  he  records  such  things  of  Christ  is  no 
more  a  proof  of  their  reality  than  that  the  miracles  recorded  hy  Livy 
prove  the  truth  of  such  absurd  things.  The  proof  in  each  case  rests 
upon  other  authority.  Josephus,  in  War  6,  Cap.  5,  Sec.  3,  Vol.  VI. 
(q.v.),  in  speaking  of  certain  wonders  and  especially  of  those  refer- 
ring to  Jesus,  the  son  of  Ananus,  tells  us  with  respect  to  such  won- 
ders, where  the  burden  of  proof  rests:  "  I  suppose  the  account  of  it 
would  seem  a  fable,  were  it  not  related  by  those  that  saw  it."  In 
like  manner  (as  has  been  already  shown)  the  burden  of  proof,  re- 
specting Josephus'  account  of  Christ,  rests  upon  the  shoulders  of 
those  who  related  to  him  this  account.  So  by  taking  into  account 
the  time  when  any  Heathen  writer  wrote,  that  he  was  not  an  eye- 
vritness  of  the  things  he  relates  of  Christ,  that  he  obtained  his  ac- 
counts from  others,  and  that  the  real  burden  of  proof  Ues  on  the 
shoulders  of  those  from  whom  he  obtained  his  account,  it  will  read- 
ily be  seen  that  every  such  Heathen  account  of  Christ  is  merely 
a  faithful  report  of  what  others  have  related  to  him  of  Christ.  Now, 
we  have  shown,  that  such  a  report  alone,  and  unsupported  by  Chris- 
tian testimony  carries  with  it,  absolutely,  no  weight. 

We  now  come  to  the  only  remaining  Jewish  testimony  that  is 
supposed  to  give  us  an  authentic  account  of  Christ ;  viz.,  the  tra- 
ditions of  the  Jews  contained  in  the  Talmud  and  to  which  Christian 
advocates  attribute  much  weight.  The  Talmud  is  a  Jewish  compila- 
tion and  consists  of  two  distinct  parts  ;  the  Mishna,  containing  a 
collection  of  Jewish  traditions,  and  the  Gemara,  being  commentaries 
upon  the  traditions  in  the  Mishna.  The  Mishna  was  first  compiled 
in  the  year  180  a.d.  (some  writers  think  later  than  this)  by  one 
Jehuda,  a  Jew  who  collected,  as  Lardner  tells  us,  the  Jewish  tradi- 
tions from  the  mouths  of  the  Jews  themselves.  The  Mishna  and 
the  Gemara  together  form  what  is  called  the  Talmud,  or,  by  way 
of  eminence,  "  The  Study."  There  are  now  extant  two  editions 
of  the  Talmud  ;  viz.,  the  Jerusalem  Talmud  compiled  alout  300 
A.D.  and  the  Babylonish  Talmud  redacted  about  500  a.d.  The  last 
mentioned  is  held,  by  the  Jews,  in  great  repute.  In  it  are  supposed 
to  be  the  traditions  recorded  of  Christ.  These  traditions  are  thought 
by  Christians  to  carry  much  weight  in  proving  those  things  re- 
ported of  Christ  in  the  New  Testament.  Let  us  examine  into  the 
matter. 


HEATHEN  COMMENT  ON  CHRISTIANITY.  211 

It  must  be  well  borne  in  mind  that  the  first  collection  of  these 
traditions,  as  already  stated,  was  made  by  R.  Jehuda  in  180  a.d., 
that  is  147  years  after  the  death  of  Christ.  As  far  then  as  the  testi- 
mony of  Jehuda  himself,  taken  alone,  is  concerned,  it  carries  no 
more  weight  than  the  testimony  of  Josephus  or  any  other  Heathen 
writer.  For  what  Jehuda  has  penned  is  simply  a  collection  of  re- 
ports (called  traditions  from  the  belief  that  they  were  handed  down 
from  mouth  to  mouth)  related  to  him  by  persons  in  the  same  man- 
ner that  similar  reports  were  related,  as  already  shown,  to  other 
Heathen  writers.  The  truth  of  these  traditions,  then,  does  not 
depend  upon  anything  that  Jehuda  has  written,  but,  clearly  upon 
the  character  and  veracity  of  those  persons  from  whom  he  has  col- 
lected these  so-called  traditions.  Now  to  facilitate  our  examination 
into  the  truth  and  reliability  of  these  traditions,  we  must  consider 
several  questions.  First,  who  is  the  writer  that  has  collected  these 
traditions,  and  is  he  a  trustworthy  compiler  ?  He  was  Eabbi 
Jehuda,  a  Jew  who,  as  we  have  seen,  compiled  these  traditions  of 
the  Jews  not  earlier  than  180  a.d.,  at  a  time  when  Jews  and  Chris- 
tians were  most  implacable  enemies.  His  compilation,  naturally,  was 
mostly  intended  for  Jewish  readers.  Secondly,  who  were  the  persons 
that  related  these  so-called  traditions  to  Jehuda  ?  Undoubtedly, 
the  Jews,  a  people  whom  Tacitus  tells  us  (Lib.  V.,  Cap.  13),  had 
"  the  usual  propensity  of  men  ready  to  believe  what  they  ardently 
wish."  Josephus,  in  War  6,  Cap.  5,  Sec.  2,  tells  us  that  "there 
was  then  a  great  number  of  false  prophets  suborned  by  the  tyrants 
to  impose  upon  the  people."  "We  thus  see  among  the  Jews,  a  people 
both  credulous  and  ready  to  falsify  things,  as  the  doing  so  might 
advance  their  interests.  Thirdly,  how  long  a  time  intervened  from 
the  time  when  these  traditions  are  supposed  to  have  originated  to 
the  time  when  Jehuda  recorded  them  ?  At  least  147  years  during 
which  time  the  land  of  the  Jews  was  thrown  into  the  utmost  con- 
fusion. Jerusalem  was  taken  by  the  Romans,  the  Jews  themselves 
were  divided  into  many  factions,  and  false  prophets  arose  in  num- 
bers, deceiving  and  misguiding  the  populace.  In  view  of  all  these 
facts,  we  are  to  believe  (if  it  be  possible)  that  a  .people  who  hated 
the  Christians,  who  were  credulous,  and  who  never  hesitated  to 
falsify  anything  have  given  to  the  world  a  reliable,  unalterable 
account  (retained  solely  in  their  memories  for  147  years)  of  certain 
things  reported  of  Christ.  Fourthly,  who  originated  these  tradi- 
tions ?    Christians  tell  us  that  they  originated  with  Jews  who  lived 


212  TUB  GLOBE, 

during  the  time  of  Christ  and  saw  those  things  repori;ed  of  him. 
But  they  advance  absolutely,  no  proof,  worthy  the  name,  in  support 
of  such  a  statement.  On  the  other  hand,  we  shall  presently  show, 
that  these  supposed  traditions  referring  to  Christ  axe  not  only  in 
the  entire  fabrications,  but  that  they  probably  originated  about  the 
time  that  they  were  collected  by  Jehuda.  Josephus  tells  us,  in  a 
passage  already  quoted  from  him,  that,  in  his  time,  "  the  tribe  of 
Christians  were  all  but  extinct  in  Judea."  Tacitus  says  that  Chris- 
tianity "  though  checked  for  awhile,  broke  out  afresh,  not  only  in 
Judea,  where  the  evil  first  originated,  but  even  in  the  city  of  Rome." 
Knowing  the  hatred  with  which  the  Jews  regarded  the  Christians, 
it  is  not  to  be  supposed  that  during  the  time  that  the  Christians 
were  all  but  extinct  in  Judea  that  the  Jews  would  be  very  careful, 
especially  as  we  shall  see  that  they  have  actually  fabricated  lies 
concerning  Christ,  to  store  in  their  memories  correct  accounts  of 
him  ;  and,  on  the  other  hand  knowing  the  disposition  of  the  Jews 
to  falsify  things,  when  Christianity  revived  in  Judea,  there  is  noth- 
ing improbable  in  supposing  that  the  Jews  would  originate  or  fab- 
ricate, especially  as  Christianity  attacked  their  own  religion,  false 
reports  of  Christ.  This  view  is  greatly  strengthened  by  what  fol- 
lows. 

Fifthly,  what  is  said  or  reported  in  those  traditions  contained  in 
the  Talmud  and  said  to  refer  to  Christ  ?  It  may  be  stated  here  that 
the  majority  of  these  traditions  in  the  Talmud  supposed  to  relate  to 
Christ  are  denunciatory  of  him.  Some  are  disgustingly  so,  and  at- 
test to  the  baseness  of  the  Jewish  character.  It  also  attests  that 
the  Jews  would  not  hesitate  to  stoop  to  any  statement.  Lardner 
(see  Vol.  III.,  p.  553)  quotes  a  passage  from  the  Talmud  in  which 
one  Akiba,  a  master  attempts  to  prove  Christ  the  illegitimate  son 
of  a  woman  selling  herbs  in  the  market  place.  Upon  this  passage 
Lardner  has  the  following  remarks  :  "  An  absolute  fiction,  the  fruit 
of  deep-rooted  malice  I  Though  no  person  is  here  named  (mark 
this),  there  can  be  no  doubt  who  is  intended.  And  it  is  adopted 
by  the  author  of  '  The  Toledoth  Jeshu.' ''  It  is  to  be  observed  here 
(and  we  are  not  tripping  Lardner  up  on  mere  words)  that  Lardner 
is  one  of  those  many  Christian  advocates  who  quotes  "  The  Toledoth 
Jeshu ''  (now  conceded  spurious)  as  authority  equally  as  good  as  the 
Talmud.  We  have  a  right,  then  to  take,  cum  grano  salis,  his  state- 
ments concerning  the  Talmud,  till  we  have  made  a  fair  examination 
of  those  traditions  concerning  Christ  contained  in  this  Jewish  Book. 


HEATHEN  COMMENT  ON  CHRISTIANITY,  213 

When  Lardner  states  that  the  passage  referred  to  (and  others  of 
a  like  nature  contained  in  the  Talmud)  is  a  fiction,  as  respects  what 
is  said,  he  has  a  good  reason  for  upholding  his  statement ;  for  the 
hatred  of  Jews  towards  Christians  supplies  a  reasonable  motive. 
Further,  every  Christian  must  stamp  such  passages  from  the  Tal- 
mud concerning  Christ,  as  in  part,  fictitious  ;  for  there  are  only  two 
other  alternatives ;  viz.,  (1)  to  admit  as  true  what  the  Jew  says 
(which  it  is  scarcely  necessary  to  say  no  Christian  could  do)  or  (2)  to 
reject  the  whole  of  such  passages  as  carrying  absolutely  no  weight, 
whatsoever.  But  as  Lardner  stamps  these  passages  from  the  Tal- 
mud to  be  fictitious  only  in  part,  what  is  it,  it  may  be  asked,  that  he 
states  to  be  true  in  them  and  what  proof  does  he  advance  to  support 
his  statement  ?  He  has  already  told  us  in  the  passage  quoted  from 
him  :  "  Though  no  person  is  here  named,  there  can  be  no  doubt 
who  is  intended."  Lardner  sees  in  this  and  other  passages  from  the 
Talmud  statements  bearing  a  certain  resemblance  to  things  reported 
of  Christ  in  the  New  Testament.  Thus  Christ  who  is  said,  by 
Christians,  to  be  born  of  a  Virgin  and  to  have  performed  miraculous 
things  is  misrepresented,  by  Jews,  to  be  an  illegitimate  son  and  to 
have  performed  wonders  attributed  to  the  magical  arts.  But  Lard- 
ner and  other  Christian  advocates,  in  presenting  this  argument,  do 
not  reason  very  deeply.  They  forget  to  take  into  account  one  very 
important  fact.  When  were  these  traditions  first  collected  ?  We 
have  already  seen  that  the  earliest  collection  of  these  traditions  ex- 
tant was  made  by  Jehuda,  certainly,  not  earlier  than  180  a.d.,  or  147 
years  after  the  death  of  Christ.  N'ow  since  the  Gospels,  at  this  time, 
were  preached  throughout  the  known  world,  what  was  to  prevent 
R.  Jehuda,  or  the  Jews,  who  related  to  him  these  supposed  tradi- 
tions concerning  Christ,  from  fabricating  them  ?  Do  these  sup- 
posed traditions  contain  anything,  thought  to  relate  to  Christ,  that 
could  not  be  taken  from  the  Gospel  writings  and  turned  into  fic- 
tions as  they  appear  in  the  Talmud  ?  We  must  confess  that  it  is 
not  at  all  impossible  for  them  to  have  been  fabricated  during  the 
time  when  Jehuda  wrote.  And  when  we  consider  the  credulity  of 
the  Jews,  their  hatred  toward  the  Christians,  and  the  fact  that  these 
traditions  supposed  to  relate  to  Christ  in  the  Talmud  are,  without 
the  slightest  doubt,  in  part,  fictitious,  we  have  proof  reaching  fur- 
ther than  a  mere  probability  that  all  passages  in  the  Talmud,  sup- 
posed to  relate  to  Christ,  were  either  fabricated  by  Jehuda  himself 
to  please  his  Jewish  readers  or  else  were  fabricated  by  the  Jews  who 


214  THE  OLOBE. 

reported  these  things  to  Jehuda.  If  these  things  reported  in  the 
Talmud,  are  not  entirely  fabrications,  let  Christians  advance  good 
arguments  showing  that  they  are  not.  Let  them  show  that  Jehuda, 
or  the  Jews  from  whom  Jehuda  received  these  reports,  did  not  in- 
vent them ;  then  let  them  show  that  the  Jews  who  related  these 
reports  to  Jehuda  obtained  them,  through  a  period  of  at  least  150 
years,  unchanged  and  unaltered,  from  those  who  during  the  life- 
time of  Christ,  are  supposed  to  have  originated  them ;  and  lastly, 
let  them  prove  that  those  who  first  originated  these  reports  did  not 
themselves  fabricate  them.  We  do  not  hesitate  to  say  that  anyone 
will  find  this  a  task  more  arduous  than,  on  first  appearances,  he 
might  be  aware  of. 

But  further  Lardner,  in  speaking  of  the  passage  from  the  Talmud 
we  have  referred  to  in  particular,  tells  us  that  in  this  account  no 
name  is  mentioned  of  Christ.  Dr.  Gregory  Sharpe  mentions  the 
same  fact  with  respect  to  similar  accounts  of  Jesus,  supposed  to  be 
found  in  the  Talmud.  Dr.  Gregory  Sharpe  also  supports  the  deci- 
sion of  every  historian,  worthy  the  name,  that  "  the  Jews  are  well 
known  to  be  very  bad  chronologers  at  best.  So  that  they  are  of  no 
authority  in  determining  the  age  of  Jesus."  Now  let  us  turn,  for 
a  moment,  to  Josephus.  In  his  "  Antiquities  "  (Lib.  XVIII.,  Cap.  3, 
Sec.  3)  he  gives  us  an  account  of  one  Jesus,  who  is  reported  to  have 
done  wonderful  things.  In  War  6,  Cap.  5,  Sec.  3,  Josephus  gives 
us  a  more  particular  account  of  another  person  named  Jesus  who, 
also,  as  he  relates,  is  reported  to  have  done  wonderful  things.  In 
this  last  account  of  Jesus,  the  son  of  Ananus,  we  find  a  strildng  re- 
semblance between  his  words  and  those  reported  of  Christ  in  the 
New  Testament.  Thus  compare,  "wo,  wo,  to  Jerusalem,"  from 
Josephus,  with  "  woe  unto  you,  scribes  and  Pharisees,  hypocrites  !  " 
from  Matt.  23,  14.  This  is  certainly  as  fair  a  resemblance  as  that 
drawn  by  Lardner ;  viz.,  between  a  child  born  of  a  Virgin  and  an 
illegitimate  son.  Besides  all  this,  if  we  examine  Josephus  carefully, 
we  shall  find  that  he  records  twelve  other  persons  (not  including 
the  two  already  made  mention  of)  by  name  of  Jesus,  and  false 
prophets  innumerable.  Now  in  view  of  the  fact  that  no  name,  as 
Lardner  and  Gregory  tell  us,  is  mentioned  in  these  passages  they 
quote  from  the  Talmud  and  knowing  the  chronology  of  the  Jews 
to  be  utterly  unreliable,  how  is  it  possible  for  anyone  to  assert  at  all 
(much  less  positively)  to  which  of  these  fourteen  persons  possessing 
the  name  Jesus  (or  perhaps  to  anyone  of  the  innumerable  prophets) 


HEATHEN  COMMENT  ON  CHRISTIANITY,  215 

these  passages  from  the  Talmud  refer  ?  And  even  if  the  name  Jesus 
had  been  employed,  how  is  it  still  possible  to  state,  with  certainty, 
to  which  one  of  the  fourteen  persons  named  Jesus  these  passages 
may  be  ascribed  ?  The  fact  is  that  the  entire  matter  is  very  doubt- 
ful and  hidden  in  irrecoverable  obscurity.  But  as  the  preponder- 
ance of  weight  lies  clearly,  against  these  traditions  in  the  Talmud 
concerning  Christ,  we  must  reject  the  authority  of  the  Talmud 
(so  far  as  it  is  supposed  to  attest  to  those  things  related  of  Christ 
in  the  New  Testament)  as  evidence  entirely  too  flimsy,  unreliable, 
and  inconclusive  to  carry  any  weight.  Hence  we  now  see,  also,  that 
if  the  Greek  and  Eoman  writers  obtained  their  account  of  the 
Christian  Keligion  from  the  traditions  of  the  Jews,  such  accounts 
by  Heathen  writers  would  carry  less  weight  than  they  do  now. 

Our  next  quotation  is  from  the  pen  of  Celsus  as  recorded  by 
Origen  Lib.  VII. :  "  Then,"  says  Origen,  "  he  (Celsus)  accuses  Our 
Saviour  himself,  as  if  he  wrought  miracles  by  the  help  of  magic." 
This  passage  as  many  others  from  Heathen  writers,  is  advanced  by 
Christians  to  show  that  while  Celsus  attributes  the  reported  miracles 
of  Christ  to  magic,  still  he  thereby  admits  that  certain  wonders 
were  actually  performed  by  Christ.  We  have  shown  already  that, 
even  if  Celsus  or  any  other  Heathen  writer  believed  such  to  be  the 
case,  his  testimony  would  go  no  farther  than  a  mere  belief  and  could 
never  really  prove  true  such  reports  of  Christ.  But  the  probability 
is  that  Celsus  did  not  admit  or  believe  that  Christ  had  actually  per- 
formed any  wonders.  Like  any  opponent  of  Christianity  to-day, 
Celsus  assumes  certain  things  to  be  true  in  order  that  he  may  com- 
bat them  :  Granting  (by  no  means  admitting,  even  should  the  form 
of  his  argument  imply  so)  that  Christ  performed  certain  wonders 
called  miracles,  then,  I,  Celsus  attribute  such  wonders  to  the  arts 
of  magic.  Upon  such  a  supposition,  which  is  a  perfectly  fair  mode 
of  arguing,  Celsus  then  enters  upon  his  main  arguments  against 
the  Christian  Eeligion. 

Our  last  quotation  is  from  Lib.  XV.,  Cap.  44,  of  the  "  Annals  "  of 
Tacitus  :  "  For  this  purpose  he  (Nero)  punished,  with  exquisite 
torture,  a  race  of  men  detested  for  their  evil  practices,  by  vulgar 
appellation  commonly  called  Christians.  The  name  was  derived 
from  Christ,  who  in  the  reign  of  Tiberius,  suffered  under  Pontius 
Pilate  the  procurator  of  Judea."  This  passage  is  quoted  merely  as 
an  instance  to  show  what  Heathen  writers,  in  general,  thought  of 
Christianity.    If  then  the  testimony  of  these  Heathen  writers,  as 


216  THE  GLOBE, 

conveying  their  opinions  (for  such  testimony  conveys  little  else) 
carries  with  it  any  weight  at  all,  it  is  directly  against  the  Christian 
Eeligion. 

It  is  now  a  fit  place  to  show  here  also,  that  while  there  can  be  no 
doubt  in  the  minds  of  sane  men  that  such  a  person  as  Christ  actually 
lived,  still  Heathen  testimony,  considered  alone,  cannot  and  does  not 
prove  true  even  this.  The  only  real  and  trustworthy  authority,  now 
extant,  to  prove  true  the  existence  of  such  a  person  as  Christ  rests 
with  the  eight  original  writers  of  the  New  Testament ;  and  their 
authority,  alone,  is  more  than  sufficient  to  prove,  as  might  easily 
be  shown,  that  such  a  person  as  Christ  existed.  But  with  respect 
to  Heathen  writers,  we  have  already  shown  that  no  Heathen  writer 
who  has  given  us  an  account  of  Christ  ever  saw  him,  that  such 
Heathen  writers  wrote  after  the  Gospels  were  written,  and  that 
they  obtained  their  accounts  from  sources  that  may  be  traced  to 
Christian  authority.  It  is  not  to  be  denied,  however,  that  since  so 
many  Heathen  writers  have  given  to  the  world  an  account  of  Chris- 
tianity it  is  proof  sufficient  to  show  that  these  Heathen  writers  did 
not  deny  but  granted  or  admitted  that  such  a  person  as  Christ  actu- 
ally lived.  But  to  grant,  to  admit,  to  believe,  or  even  to  be  con- 
vinced of  a  thing  is  by  no  means  to  prove  it ;  and  even  the  concur- 
rent beliefs  of  all  these  Heathen  writers  cannot  prove  the  existence 
of  Christ  as  some  think  who  mistake  what  circumstantial  evidence 
is.  For  the  beliefs  of  all  these  Heathen  writers,  either  separately 
or  concurrently,  may  be  shown  to  rest  on  Christian  authority. 
Finally  to  make  clear  that  to  believe  a  thing  is  not  to  prove  it,  we  hold 
up  the  concurrent  opinions  of  all  Atheists  who  believe  and  are  con- 
vinced that  there  is  no  God  ;  and  still  the  greatest  minds,  in  all 
ages,  have  proved,  beyond  a  doubt,  that  there  is  one  good,  infinite, 
and  all  merciful  God. 

Much  more  Heathen  testimony,  supposed  to  support  those  things 
relating  to  Christ,  might  now  be  adduced  and  shown  to  carry  as 
little  weight  as  the  passages  already  quoted.  Space,  however,  will 
not  admit  of  this  and  we  must  rest  content  to  refer  the  candid 
reader  to  Lardner's  "  Heathen  Testimony  "  which,  being  a  Chris- 
tian work,  we  cannot  be  accused  of  any  mean  or  narrow  prejudice 
in  the  matter,  other  than,  as  Goethe  said  when  expiring,  to  "  open 
the  shutters,  and  let  in  more  light."  If,  however,  the  reader  will 
examine  all  these  Heathen  writers  in  the  same  pure  light  that  we 
have  endeavored  to  shed  upon  the  matter  in  this  paper,  we  do  not 


BETTERMENT  OF  THE  MASSES.  217 

fear  the  result.  And  we  are  convinced  that  after  such  an  examina- 
tion has  been  made,  every  truthseeking  mind  whether  Christian 
or  not,  must  agree  with  what  has  been  proved  ;  viz.,  that  the  only 
weight  that  such  Heathen  testimony  can  carry  is  to  show  that  dur- 
ing the  time  when  these  Heathen  writers  wrote  there  were  many 
professed  Christians  who  believed  the  things  that  they  reported  of 
Christ  to  such  Heathen  writers.  On  the  other  hand,  it  must  also 
be  conceded  that  the  only  real  testimony  that  could  ever  bear  weight 
to  support  those  things  related  of  Christ  in  the  New  Testament, 
rests  entirely  upon  the  testimony  or  authority  of  Christians  them- 
selves. Christians,  therefore,  in  advancing  this  ignis  fatuus  testi- 
mony of  Heathen  writers  to  attest  the  truth  of  those  things  upon 
which  the  Christian  Religion  is  built  must  not  only  deceive  them- 
selves by  blindly  following  such  misleading  testimony,  but,  neces- 
sarily, must  injure  and  weaken  their  cause,  in  the  eyes  of  every 
free,  rational,  and  truth-seeking  soul. 
New  York.  George  Parbury. 


BETTERMENT  OF  THE   MASSES. 


The  New  York  newspapers  of  Tuesday  March  16th  reported  that 
on  the  evening  of  Monday  March  15th  there  had  been  a  large  and 
a  very  enthusiastic  mass-meeting  in  Lenox  Lyceum — called  and 
conducted,  it  seems — to  consider  "The  Social  Betterment  of  the 
Masses."  Here  are  a  few  clippings  of  the  report  of  said  meeting  as 
given  in  The  New  York  World,  my  own  estimate  of  some  of  these 
clippings  and  a  general  view  of  the  important  subject  under  con- 
sideration. 

"  His  Grace  Archbishop  Gorrigan  presided.  It  was  a  meeting  or- 
ganized by  Roman  Catholics,  but  Protestants  took  part.  On  the 
platform  sat  noted  philanthropists  and  the  clergy  of  some  of  the 
biggest  and  most  influential  parishes  in  the  city.  Around  the  great 
hall  in  the  boxes  were  the  temperance  societies  that  make  up  the 
Archdiocesan  Union  of  Temperance  Societies.  Under  their  auspices 
the  meeting  was  held. 

"  Flags  and  banners  decked  the  hall.  The  band  played  stirring 
music.  The  vast  audience  sang  '  America '  and  '  The  Battle  Hymn 
of  the  Republic'    Enthusiasm  ran  high. 


218  THE  GLOBE, 

"  Father  A.  R.  Doyle,  secretary  of  the  meeting,  opened  the  speech- 
making  by  stating  its  object — a  more  intelligent,  earnest  effort 
towards  a  bettering  of  the  condition  of  the  masses.  He  hoped  that 
the  seed  thus  sown  would  grow  and  ripen,  resulting  in  widespread 
discussion  throughout  the  United  States.  Then  he  introduced  the 
Archbishop,  who  was  received  with  tumultuous  applause. 

"  *It  affords  me  the  greatest  pleasure,'  began  Archbishop  Corri- 
gan,  *  to  preside  over  a  meeting  called  for  such  a  laudable  and  worthy 
purpose.  Before  you  leave  I  am  sure  you  will  be  convinced  that  the 
Holy  Father's  encyclical  on  labor  does  not  shirk  any  responsibility, 
goes  to  the  root  of  the  social  discontent  and  suggests  the  remedies 
which,  if  properly  and  independently  applied  by  Church  and  State, 
would  lighten  the  burdens  of  the  masses  !  (Great  applause.)  These 
differences  of  capital  and  labor  can  be  settled.  They  can  be  settled 
by  pleading  with  the  spirit  of  justice  and  of  charity.' 

"  Then  the  Archbishop  introduced  Bishop  John  M.  Farley,  who 
vigorously  attacked  the  question  at  issue. 

"  *  Your  attitude,'  he  cried,  *  towards  the  drink  question,  which 
is  the  bond  of  your  society,  yields  you  a  right  to  take  a  prominent 
place  in  any  scheme  for  the  social  betterment  of  the  toiling  masses. 
You  have  a  wide  field  for  your  best  work  ;  we  all  have  a  wide  field 
for  our  best  work  in  bettering  the  condition  of  the  toiling  masses.' 

"  Then  Bishop  Farley  read  from  the  Pope's  encyclical  on  the  con- 
dition of  labor,  which  says  it  is  shameful  and  inhuman  to  treat 
workmen  as  goods  and  chattels,  and  that  it  is  the  employer's  duty 
to  see  that  his  workpeople  have  time  to  attend  to  their  families,  to 
exercise  the  duties  of  piety,  and  to  treat  all  in  accordance  with  their 
age  and  sex. 

"  *  It  behooves  us,  all  of  us,'  the  Bishop  declared  solemnly,  *  who, 
by  our  intelligence  or  sympathies  are  able  to  see,  to  cast  about  us 
and  look  for  a  remedy  for  these  ills  which  do  truly  exist,  and  ap- 
ply it  where  it  will  do  the  most  good. 

"  *  It  is  only  the  Catholic  Church  that  can  exclude  from  her  fold 
the  demon  of  divorce  that  is  devouring  the  classes  to-day  and 
threatens  to  sink  down  into  the  masses. 

"  *  It  is  only  the  Catholic  Church  that  can  exorcise  the  demon  of 
anarchy — there  are  no  anarchists  in  the  Catholic  Church  ! 

"  *  And  it  is  only  the  Catholic  Church  that  can  work  good  for  the 
present  condition  of  labor  ! '    (Great  applause.) 

"  Next  came  these  resolutions,  adopted  with  a  hurrah,  as  the  sense 
of  the  meeting  : 

"*  Religion,  whose  chief  object  is  to  lead  men  to  the  Divinity, 
can  best  accomplish  its  purpose  by  extending  a  helping  hand  to 
poor  humanity.  Therefore  following  Him  who  said,  "  I  have  com- 
passion on  the  multitude,"  and  guided  by  our  great  leader,  Leo 
XIII.,  we  deem  the  earnest  consideration  of  social  problems  a  re- 
ligious duty  of  the  utmost  importance,  and  in  the  solution  of  them 
we  must  be  guided  by  the  lamp  of  inspiration  and  dogma,  for  any 


BETTERMENT  OF  THE  MASSES.  219 

solution  that  leaves  God  and  the  eternal  principles  out  will  very 
soon  end  in  disruption  and  catastrophe. 

" '  Society,  with  its  lawless  elements,  may  well  be  compared  to 
a  city  built  on  a  mountain  within  whose  bosom  burn  a  thousand 
volcanic  fires.  Wild  and  unrestrained  passions,  avaricious  greed  for 
gain,  antagonism  of  the  classes  against  the  masses,  selfish  interest 
as  set  over  against  the  common  weal,  municipalities  ruled  by  liquor 
legislation — ^these  slumbering  fires,  if  fanned  into  a  blaze,  will  leave 
nothing  but  awful  destruction  and  ruin  behind  them. 

" '  It  is  not  the  standing  army,  it  is  not  the  cannons,  shot  and 
shell,  it  is  not  the  huge,  well-disciplined  police  force,  that  can 
smother  the  raging  fires  beneath  the  surface  of  society  ;  but  it  is 
that  power,  and  that  power  alone,  which  can  reach  the  human  heart 
and  so  bend  the  will  according  to  the  principles  of  eternal  justice. 

" '  Eeligion  alone  can  give  to  the  morals  an  enduring  basis  and 
to  legislation  a  lasting  efficacy. 

"  ^Therefore  the  most  effective  method  for  the  social  betterment 
of  the  people  is  to  continue  more  and  more  to  hallow  the  relations 
of  man  with  man  by  the  principles  of  the  Sermon  on  the  Mount, 
and  to  infuse  more  and  more  the  Christian  ideals  into  the  relations 
of  capital  and  labor. 

"  '  If  the  Gospel  spirit  that  urges  us  to  love  money  less  and  man 
more  were  the  dominant  one,  then  would  be  bridged  the  great  gap 
between  the  poor  and  the  rich  ;  then  would  every  man  of  wealth 
be  solicitous  for  the  toiler  in  his  hard  necessities,  sympathetic  to- 
wards the  poor  in  their  dire  needs,  and  make  the  homes,  the  schools, 
the  recreations  of  the  common  people  subjects  of  study,  with  a  view 
to  the  purposes  of  social  betterment. 

" '  If  America  will  continue  to  fulfil  her  great  mission — that  of 
diffusing  a  wider  liberty  and  a  higher  happiness  to  all  classes — she 
must  guard  the  home  life  of  the  people,  for  the  home  is  the  nursery 
of  more  vigorous  manhood,  cleaner  living,  better  citizenship.  The 
education  imparted  to  the  children  must  be  the  reflex  of  a  mother 
teaching  in  the  home. 

" '  Hence  we  Catholics  again  remind  our  fellow-citizens  that  our 
contribution  to  better  citizenship  in  this  city  of  New  York  is  the 
education  of  34,000  of  the  children  according  to  the  highest  ideals 
of  Christian  citizenship,  without  one  penny  of  expense  to  the  city's 
purse. 

"  ^  It  is  undeniable  that  four-fifths  of  the  social  degeneracy,  in- 
cluding pauperism,  criminality,  insanity,  is  the  direct  result  of  in- 
temperance. Hence  any  scheme  of  social  betterment  that  mil  not 
include  temperance  propaganda,  vigorous  and  practical,  will  be  weak 
in  method  and  futile  in  purpose.' 

"  Next  on  the  list  was  Justice  Joseph  P.  Daly,  of  the  Supreme 
Court.  A  storm  of  acclamation  greeted  him.  The  audience  was 
well  worked  up  by  this  time  to  the  spirit  of  the  occasion.  Justice 
Daly's  proposing  definite  experiments  was  enthusiastically  received. 


220  THE  GLOBE. 

"  *  There  is  one  thing  noticeable/  said  he,  '  in  the  Pope's  great 
encyclical.  That  is  that  it  keeps  in  view  the  great  question  of  the 
prosperity  of  the  masses.  It  is  a  great  comfort  to  know  that  the 
duty  of  caring  for  our  fellow-beings  is  recognized.  It  is  recognized 
in  the  law  because  we  are  taxed  to  care  for  the  dependent. 

"*But  this  duty  is  best  performed  when  voluntarily  assumed. 
Whereas  there  are  not  twenty  State  institutions  for  the  care  of  the 
sick  and  the  destitute  and  little  children,  there  are  at  least  240  sup- 
ported by  private  means  and  regulated  by  great  religious  and  other 
societies. 

"  *I  ought  to  include  in  this  list  the  500  churches  in  this  city, 
for  each  church  has  its  charitable  work.  In  this  city  there  are  470 
distinct  societies.  There  axe  29  for  the  care  of  the  aged,  23  for  the 
homeless,  123  for  hospitals  and  dispensaries  and  164  miscellaneous 
ones.  There  are  nearly  300  religious  societies  for  the  care  of  chil- 
den.  There  are  nearly  1,200  co-operative  societies  for  the  aid  of 
those  who  are  ill  or  need  a  little  help. 

"  *  But  there  are  things  that  can  only  be  done  by  the  whole  people 
of  a  city  in  concert.  One  is  the  question  of  proper  houses  for  the 
laboring  people  to  live  in.  This  subject  is  receiving  attention  in 
every  city  in  the  world.  There  may  be  those  who  disagree  with  me, 
but  I  think  that  if  the  State  should  interfere  to  build  homes  for  the 
poor  the  interference  would  be  tolerable.' 

"  Before  introducing  Commissioner  John  T.  McDonough,  of  the 
Labor  Statistics  Bureau,  Albany,  Archbishop  Corrigan  spoke  a  word 
in  addition  to  Justice  Daly's  in  favor  of  State  dwellings  for  the 
poor.  He  said  that  Pope  Pius  IX.  forty  years  ago  did  the  same 
thing,  turning  much  of  the  revenue  of  the  Papal  exchequer  towards 
making  the  poor  of  Rome  healthier,  happier  and  more  comfortable 
in  the  dwellings  he  built.  Mr.  McDonough  said  :  *  Is  it  any  wonder 
that  the  masses  cry  out  when  they  look  into  their  empty  coal-boxes 
and  realize  that  the  action  of  four  or  five  railroad  presidents  can 
raise  the  price  of  coal  50  cents  a  ton,  pouring  $40,000,000  more  into 
their  coffers  to  pay  usurious  dividends  on  watered  stock  ?  A  corpo- 
ration is  an  artificial  person  without  a  body  to  be  kicked  or  a  soul 
to  be  damned. 

"  In  introducing  Assistant  District- Attorney  Francis  Oliver  the 
Archbishop  referred  to  his  life  among  the  laboring  classes.  Mr.  Ol- 
iver smiled  with  pleasure. 

"  *  I  have  lived,'  he  began,  still  smiling,  '  all  my  life  on  the  great 
east  side.  I  have  come  from  the  people  myself.  I  know  something 
of  the  injustices  that  have  been  heaped  upon  them  ;  I  know  some- 
thing of  the  triumphs  they  have  achieved  by  their  unions  and  their 
organizations.  I  think  I  am  a  little  qualified  to  speak  on  this  sub- 
ject. 

"  *Here  in  this  great  city,  here  in  these  United  States,  of  course 
you  have  your  remedies.  Each  one  of  you,  as  a  citizen,  has  in  his 
hands  a  ballot.    Having  in  your  hands  a  ballot,  it  remains  for  you 


BETTERMENT  OF  THE  MASSES.  221 

to  wipe  from  the  statute  books  the  laws  that  oppress  you.  Bear  in 
mind  that  many  of  you  have  within  you  the  ability  to  obtain  for 
yourselves  and  your  families  what  those  that  are  rich  now  have 
obtained — prosperity. 

"  '  There  is  a  United  State  Senator  to-day  who  ten  or  twelve  years 
ago  was  a  railway  car  porter.  He  took  advantage  of  the  circum- 
stances around  him.  He  did  not  oppress  the  poor.  But,  bear  in 
mind,  we  are  not  here  to  revolutionize  the  society  of  which  we  are 
members.'    (Applause.) " 

With  the  object  of  this  meeting,  as  stated  by  Fr.  Doyle,  I  have  the 
profoundest  and  keenest  sympathy. 

For  the  last  thirty  years  I  have  preached  in  pulpits  and  in  litera- 
ture the  Gospel  as  defined  by  the  Pope — in  short  that  it  is  only  by 
applying  the  golden  rule  individually  to  every  human  action  that 
any  real  betterment  of  society  can  be  brought  about.  The  only 
trouble  is,  to  apply  it. 

From  recent  exchanges  I  learn  that  the  notorious  Fr.  McGlynn 
claims  that  he,  as  a  disciple  of  Henry  George,  is  the  source  of  all  the 
humanitarian  ideas  expressed  by  Leo  XIII.  and  the  late  Cardinal 
Manning  touching  the  betterment  of  the  conditions  of  the  masses, 
etc. 

For  the  spirit  of  kindly  wisdom  manifested  by  Archbishop  Corri- 
gan  at  this  meeting — as  in  all  his  public  utterances  as  far  as  I  know 
them — I  have  the  sincerest  and  most  cordial  admiration ;  but  at 
this  point  my  comment  of  approval  ends,  and  my  judgment  is  that 
the  Archbishop  himself  is  too  easily  led  by  a  set  of  men  that  are 
far  his  inferiors. 

For  the  general  hurrah  spirit  of  the  meeting  as  if  it  really  were 
or  by  any  possibility  could  be  of  any  great  service  in  the  work  of  the 
betterment  of  the  masses  or  in  any  other  real  reform  work  I  have 
the  most  unutterable  contempt,  and  I  simply  pity  the  clerics  who, 
leaving  their  own  heavenly  vocation,  condescended  to  be  mixed 
up  in  such  a  popular  display  of  folly. 

For  the  real  gospel  of  this  mass  meeting  as  preached  by  Doyle  and 
Farley  representing  the  Temperance  organizations  under  whose 
auspices  the  meeting  was  really  held  I  have  a  profound  disgust  bor- 
dering on  the  contempt  I  have  always  felt  foj  cranks  of  all  grades 
who  would  substitute  some  temporary  and  cranky  notion  of  their 
own  for  the  ethics  of  the  Lord  Jesus  Christ  as  declared  in  the  Script- 
ures and  held  by  the  Catholic  Church. 

With  the  notion  of  Justice  Daly  endorsed  by  Archbishop  Corrigan 


222  THE  GLOBE. 

and  alleged  to  have  been  initiated  by  Pius  IX.  viz. — that  in  the 
building  of  state  dwellings  for  the  poor  a  panacea  may  be  found 
for  the  social  betterment  of  the  masses  I  have  not  a  particle  of  sym- 
pathy, but  am  satisfied  that  the  incipiency  and  execution  of  any 
such  schemes  would  be  cursed  with  dishonesty  in  contracts  etc.,  and 
that  the  outcome  would  be  a  viler  and  lower  form  of  slavery  to 
political  and  plutocratic  patronage  than  any  one  of  the  many  forms 
of  such  infamy  that  exist  to-day,  and  God  knows  they  are  numerous 
and  despicable  enough  as  it  is. 

All  the  resolutions  read  by  Fr.  Doyle  at  this  great  mass  meeting, 
except  the  last,  might  have  been  cut  out  of  the  pages  of  the  Globe 
Review  any  time  these  last  seven  years.  It  has  been  my  constant 
gospel  that  literature  and  every  other  refining  and  restraining  influ- 
ence of  civilization  proved  weak  and  practically  useless  without 
Christian  principle  or  applied  Christian  faith.  But  the  last  resolu- 
tion touching  temperance  crusades  was  really  the  object  for  which 
the  meeting  was  held ;  and,  in  regard  to  that  I  have  to  say  first 
that  its  opening  assertion  to  the  effect  that  four  fifths  of  our  social 
degeneracy  etc.  etc.  result  from  intemperance  is  an  absolute  false- 
hood. 

In  recent  statistics  of  prison  life  gathered  and  given  out  by  the 
able  ex-postmaster  of  Chicago,  it  is  claimed  that  60  per  cent,  of  the 
crimes  that  send  men  to  prison  result  from  the  extravagance  of 
women,  wives,  daughters,  etc. — who  are  not  classed  among  crim- 
inals themselves,  and  it  is  and  long  has  been  my  firm  belief  that 
another  good  30  per  cent,  of  the  crimes  committed  by  men,  includ- 
ing those  usually  traced  to  the  liquor  habit,  result  from  the  fact 
that  the  homes,  and  so-called  homes  of  men — including  and  espe- 
cially emphasizing  the  cooking  provided  for  them,  the  unhome-like 
spirit  that  pervades  them,  etc. — are  such  as  to  drive  men  to  saloons 
for  comfort  and  stimulation.  But  crank-like  clerics  of  the  Farley 
and  Doyle  type  know  nothing  of  these  things. 

And  if  Farley  and  Doyle  and  other  temperance  cranks  who,  in 
their  conceited  and  self-righteous  verdancy  exaggerate  the  evils 
of  intemperance  in  order  to  give  their  own  cant  of  temperance  a 
proud  place  in  the  betterment  of  the  human  race,  and  who  appar- 
ently exipect  to  redeem  the  world  by  the  tinsel  and  hurrah  of  tem- 
perance organizations  still  more  verdant  than  themselves,  would 
study  the  teachings  and  life  of  our  Saviour  more  and  give  less  heed 
to  the  notions  of  their  own  Americanized  vanity  they  would  prove 


BETTERMENT  OF  THE  MASSES.  223 

better  priests  and  more  effective  moral  forces  in  the  social  and  other 
betterment  of  mankind. 

I  do  not  wish  to  belittle  the  evils  of  intemperance.  I  have  had 
my  own  seasons  of  enthusiasm  in  favor  of  temperance  reforms.  I 
have  carefully  watched  the  entire  business  for  the  last  forty  years. 
I  am  aware  that  intemperance  has  proven  a  bitter  evil  even  among 
priests  themselves — but  when  we  remember  the  average  social  con- 
ditions out  of  which  priests  are  evolved,  and  when  it  is  considered 
how  comparatively  few  of  them  fall  into  the  evil  of  intemperance 
or  any  other  social  evil,  and  when  it  is  remembered  how  compara- 
tively few  men  become  drunkards  out  of  the  whole  populations  of 
the  nations,  as  compared  with  the  numbers  who  drink  regularly  and 
derive  benefit  from  it,  and  yet  never  drink  to  excess,  the  wretched 
and  false  assertions  of  such  men  as  Doyle  are  clearly  seen  to  be  as 
unchristian,  and  unmanly,  as  they  are  untrue  and  hence  unworthy 
of  priestly  or  other  utterance. 

There  can  be  little  question  that  Jesus  was  a  "  wine  bibber."  Ac- 
cording to  the  Scriptures  he.  was  on  one  occasion  at  least  a  wine 
manufacturer.  There  is  every  reason  to  know  that  St.  Paul  ap- 
proved of  wine  drinking  and  in  all  probability  practised  it.  The  Old 
Testament  clearly  approves  of  wine  drinking  and  just  as  clearly  con- 
demns drunkenness.  The  ablest  men  of  the  human  race  these  thou- 
sands of  years  have  been  wine-bibbers.  There  is  not  a  word  trace- 
able to  our  Saviour  which  condemns  the  habit  of  wine  drinking — 
and  the  wretched  sophistry  to  the  effect  that  the  wine  He  drank  and 
approved  of  and  that  was  in  use  in  His  day  did  not  intoxicate  if 
taken  to  excess  isioo  thin  and  contemptible  except  for  temperance 
cranks  and  utter  fools. 

I  am  not  pleading  for  intemperance  or  insisting  that  temperance 
enthusiasts — like  Doyle  and  Farley — should  be  forced  to  drink  wine. 
I  am  simply  pleading  for  human  and  Christian  truthfulness  of  state- 
ment and  for  common  Christian  liberty  and  decency  of  life  :  not 
to  speak  of  Christian  charity  at  all. 

Again,  when  it  is  considered  that  those  States  and  sections  of  our 
own  country  which  have  made  the  temperance  craze  the  main  basis 
of  their  morality — are  sections  now  and  long  since  given  over  to 
the  most  sottish  intemperance  and  to  every  other  vice  calculated  to 
retard  the  social  and  other  betterment  of  the  masses,  an  intelligent 
person  is  simply  amazed  to  find  Catholic  priests  and  prelates  com- 
mitting themselves  to  such  lifeless  tissues  of  falsehood  and  hum- 
busTfirerv. 


224  THE  OLOBE. 

If  they  do  not  need  or  desire  wine,  in  God's  name  let  them  have 
liberty  to  refrain  from  it.  Nobody  is  desperately  anxious  to  treat 
Doyle  or  Farley,  much  less  to  force  them  to  get  drunk. 

If  they  have  drunkards  in  their  parishes — as  is  most  likely — ^let 
them  apply  every  known  power  of  Gospel  truth  and  supernatural 
authority,  or  any  iron-clad  temperance-pledges  to  prevent  such 
drunkards  from  drinking  wine,  but  let  them  speak  the  truth  in 
public  and  in  private.  Let  them  act  like  honorable  gentlemen  in 
public  and  in  private,  and  not  assume  that  because  they  no  longer 
drink  wine  they  are  saints  on  that  account,  or  that  those  who  choose 
still  to  drink  wine  are  on  that  account  less  saintly,  manly  or  hon- 
orable than  themselves. 

The  Catholic  Church  is  divine.  It  is  the  only  divine  institution 
in  this  world,  but  it  is  not  true  that  there  are  no  Catholic  anarchists. 
The  Catholic  Church  is  divine  and  its  head  infallible,  but  if  Doyle 
or  Farley  or  the  Archbishop  of  New  York,  or  any  dozen  archbish- 
ops, influenced  by  American  temperance  cranks,  undertake  to  teach 
publicly  or  to  rule  officially  that  manufacturers  of  liquor,  or  saloon 
keepers,  or  drinkers  of  stimulants — usually  called  intoxicants — are 
not  and  cannot  be  members  in  good  standing  in  the  Catholic  Church, 
they  are  as  sure  to  be  broken  on  the  wheel  of  fate — snowed  under, 
despised  and  rejected  of  the  true  head  of  the  Catholic  Church  as 
any  other  false  notion  of  doctrine  and  reform  has  been  rejected 
from  the  days  of  the  Apostles  until  now ;  and  it  is  simply  a  con- 
temptible falsehood  and  foolishness  to  state  that  any  effort  for  the 
betterment  of  the  masses  that  does  not  include  temperance  that  is 
total  abstinence,  that  is  prohibition  propaganda,  in  its  schedule  will 
be  futile  etc. 

Did  the  Apostles  of  Our  Lord  include  total  abstinence  propa- 
ganda in  their  crusade  of  the  early  Gospel  ?  Nay,  nay  I  Yet  they 
had  some  success. 

Did  any  crazy  set  of  lunatics  out  of  pandemonium  ever  include 
total  abstinence  propaganda  in  the  preaching  of  the  Gospel  for  the 
betterment  of  the  masses — until  the  infernal  Protestant  rebels  of 
Yankee  self-conceit  concluded  that  some  easy  up-start,  wild-cat 
scheme  of  their  own  was  better  than  daily  obedience  to  the  prin- 
ciples of  charity  and  duty  as  promulgated  by  our  Lord  and  incul- 
cated by  the  Catholic  Church  throughout  its  whole  history  ? 

Is  Doyle  a  better  Catholic  than  St.  Paul  ?  Is  the  Archbishop  of 
New  York  superior  in  wisdom  or  in  life  to  the  Lord  Jesus  Christ  ? 


BETTERMENT  OF  THE  MASSES.  225 

In  God's  name,  what  are  we  coming  to  ?  Is  any  and  every  verdant 
whipper-snapper  who  has  become  enamored  of  the  cant  of  temper- 
ance or  other  reform,  to  bully  the  earth  into  his  notions  simply  be- 
cause he  happens  to  be  a  Catholic  priest  or  a  Catholic  prelate  ? 

The  Catholic  Church  has  enough  hypocrites  in  it  already,  without 
adding  to  its  numbers  thousands  of  young  men  and  young  women 
or  posing  priests  who  would  make  new  conditions  of  morality  or 
piety  other  than  those  proclaimed  by  our  Lord  and  His  apostles — 
and  who  moreover  do  not  and  will  not  live  up  to  their  own  stupid 
gospel. 

In  the  third  and  fourth  centuries  the  most  subtle  and  dangerous 
enemies  of  the  Church  were  kings,  like  Constantine,  who,  under  the 
guise  of  faith  and  friendship  led  the  Church  to  depend  too  much 
on  the  temporal  power  and  promises  of  kings.  The  same  sort  of 
influence  grew  and  intensified  until  Charlemagne  consummated  it 
by  such  lavish  gifts  and  patronage  that  popes  began  to  dream  that 
earthly  possessions,  temporal  favor,  the  pledges  of  emperors,  the 
guarantees  of  potentates,  and  palaces  of  luxury  were  of  greater 
power  and  importance  than  poverty  and  sacrifice  and  simple  loyalty 
to  our  Lord  Jesus  Christ. 

In  truth  it  was  all  a  sort  of  prelude  to  a  thing  called  the  "  Mis- 
souri compromise  "  in  our  own  century.  Men  thought  they  could 
serve  God  and  Mammon  spite  of  our  Saviour's  words  to  the  con- 
trary, and  all  this  resulted  in  the  monasteric  piety  of  the  l^th  to 
the  16th  centuries  when  so  many  princes  and  princesses  became 
monks  and  nuns  that  the  Church  in  its  utter  worldliness  seemed  to 
think  that  the  millenium  of  perpetual  power  had  come.  Instead  of 
this  came  Luther,  and  Calvin  and  Knox — renegade  and  worldly 
priests — it  is  true,  but,  the  natural  and  inevitable  result  of  a  long 
heritage  of  worldly  ecclesiasticism  that  had  wandered  from  the 
simple  Gospel  of  Christ  and  had  substituted  sacrifice  for  obedience 
— worldliness  for  wisdom,  false  standards  of  piety  for  true  stand- 
ards, until  to-day — even,  after  three  hundred  years  of  penance  and 
a  noble  effort  toward  true  Christianity  (for  which,  God  bless  her) 
the  Church  is  still  largely  a  minus  quantity,  and  a  neglected  glory 
in  the  very  haunts  of  her  old  splendor,  and  so  will  it  be  again  unless 
she  ceases  to  put  cant  for  candor,  pride  for  piety,  self -righteousness 
for  justice,  and  any  and  every  fuming  of  prelatical  tyranny  for  the 
wisdom  that  is  full  of  the  spirit  of  Christ  and  his  eternal  charity. 

What  do  I  mean  ?    Simply  this — ^that  Protestant  Americanism 


226  THE  OLOBE. 

under  the  claptrap  shibboleth  of  liberty,  temperance  and  patriotism 
is  the  blackest  and  subtlest  lie  extant  in  our  era  of  the  ages,  and  un- 
less the  Church — looking  utterly  away  from  these  fixes  her  gaze,  her 
heart,  her  soul,  upon  the  spirit  of  liberty,  and  charity  and  justice 
as  taught  and  lived  by  Our  Lord  Himself,  and  understands  that 
these  principles  are  not  American,  or  Irish,  or  English  or  modem — 
but  God-like,  Christ-like,  human,  eternal,  broad  as  the  race  and 
applicable  to  the  race,  the  Catholic  Church  in  America,  though 
apparently  successful  for  a  day,  will  suffer  again  the  wrecks  that 
have  split  and  blasted  her  in  the  past — and  it  is  because  of  these 
convictions  that  I  say  to  Doyle,  Farley  and  company  stuff  your 
temperance  propaganda  in  your  pockets — study  more  carefully  the 
spirit  and  teachings  of  your  Master,  and  let  all  Protestant  Yankee 
notions  alone. 

What  is  true  of  Neal  Dow  Temperance  falsehood  is  also  true  of 
Major  McEanley  tariff  damnation. 

Christ  and  Christianity  and  the  true  Church  know  no  race  or 
nation.  The  true  Church  is  for  all  times,  all  nations  and  all  con- 
ditions of  men.  No  true  theory  of  government  can  be  truly  Chris- 
tian or  Catholic  that  engages  in  the  defense  of  a  so-called  principle 
or  creed  or  dogma  that  is  not  at  once  and  palpably  applicable  to  and 
clearly  for  the  benefit  of  the  masses  of  all  nations  of  the  world.  Is 
a  Temperance  propaganda  or  a  McKinley  Tariff  law  thus  ap- 
plicable ? 

Why,  the  best  species  of  Darwinian  apes  know  to  the  contrary. 
To  perdition  with  Americanism  as  far  as  it  is  narrow  and  bigoted 
and  based  on  eternal  lies  ! 

You  cannot  lift  up  one  portion  of  the  race  to  the  injury  of  another 
portion  without  denying  the  first  principles  of  Christian  truth. 
Leave  such  work  to  Protestant  bastards — Catholics  should  be  more 
Christianly  engaged.  If  this  hurts  any  archbishop  or  bishop — let 
him  hate  me  and  pose  as  my  superior  if  he  chooses,  but  let  him  also 
remember  that  there  is  One  who  judgeth  all  men — that  is,  God. 

In  the  next  place  I  wish  to  suggest  that  the  next  time  the  Cath- 
olics of  New  York  hold  a  mass-meeting  under  the  auspices  of  tem- 
perance cranks  or  others,  it  might  be  well  for  the  clerical  and  other 
speakers  to  be  a  little  more  modest  in  their  claims  concerning  the 
ideal  lives  and  doings  of  Catholics  in  general. 

As  a  matter  of  fact  there  are  many  Catholics  who  are  anarchists, 
but  bad  Catholics  of  course — as  a  matter  of  fact  the  European  coun- 


BETTERMENT  OF  THE  MASSES.  227 

tries  that  were  most  solidly  and  devotedly  Catholic  for  centuries, 
are  now,  next  to  the  United  States,  the  most  atheistic  and  anarchic 
countries  in  the  worid  (I  refer  of  course  to  Italy,  France  and  Ger- 
many)— and  what  is  more  seriously  to  the  quick  and  soul  of  this 
question  is  the  fact  that  they  were  driven  to  this  spirit  and  conduct 
of  anarchy  because  of  the  thousandfold  luxury,  extravagance,  and 
injustice  of  their  rulers  and  their  rich  people  as  in  fearful  contrast 
with  the  ignorance  and  poverty  of  the  laboring  classes — ^and  all  this 
under  the  eye  if  not  under  the  approval  of  Catholic  popes  and 
prelates. 

As  a  matter  of  fact  again  I  have  time  and  again  been  asked  why 
it  was  that  I  did  not  show  up  the  corruptions  of  certain  very  prom- 
inent Tammany  Hall  leaders — who,  while  claiming  to  be  and 
claimed  as  practical  Catholics  were,  in  and  by  their  public  lives, 
a  stench  and  a  by-word  of  eternal  scorn.  The  Catholic  Church  is 
divine,  but  lots  of,  so-called.  Catholics  are  as  devilish  as  the  Church 
itself  is  divine.  I  am  not  complaining  of  the  fact.  It  is  in  perfect 
accord  with  human  nature  and  human  history.  In  truth  I  agree 
with  the  now  half-converted  Rev.  Dr.  Parkhurst  that  New  York 
would  and  will  be  better  off  under  Tammany  rule  than  under  Piatt 
or  Roosevelt  rule,  and  it  is  simply  a  question  of  bosses. 

What  I  am  aiming  at  is  to  intimate  very  respectfully  that  before 
such  poorly  informed  persons  as  Farley  and  Doyle  undertake  to 
make  public  speeches  on  secular  questions  they  should  write  them 
out  and  after  getting  the  Archbishop  or  some  competent  layman 
to  revise  them  carefully,  commit  them  to  memory  and  so  in  public 
delivery  keep  somewhere  within  the  bounds  of  good  sense  and  com- 
mon veracity. 

One  of  the  strongest  points  made  by  Lawyer  Oliver  in  his  speech 
for  the  betterment  of  the  condition  of  the  masses  was  that  "  There 
is  a  United  States  Senator  to-day  who  ten  or  twelve  years  ago  was  a 
railway  car  porter."  He  might  have  added  that  many  other  mem- 
bers of  our  national  and  State  legislatures  were  a  few  years  ago 
in  far  less  reputable  employment  than  that  of  railway  car  porters, 
but  instead  of  referring  to  this  fact  as  one  of  the  signs  of  the  glori- 
ous goals  to  which  the  masses  may  attain  in  this  land — if  you  only 
build  houses  for  them  and  feed  them  on  taffy  and  water — ^I  hold 
the  fact  above  as  quoted  by  Mr.  Oliver  to  be  one  of  the  many  eternal 
blunders  of  our  entire  American  existence.  Our  deepest  curse  to- 
day is  not  whiskey,  but  the  fact  that  we  have  tens  of  thousands 


228  THE  GLOBE. 

of  ignorant  boobies — ^public  school  boobies — alike  for  legislative 
and  moral  teachers. 

Untaught  and  half-taught  mechanics,  slaves  and  scoundrels  axe 
too  often  our  rulers  and  would-be  teachers.  Thousands  of  upstart, 
mere  pettifoggers  are  our  masters  in  so-called  courts  of  law  and  of 
justice,  all  too  frequently  mere  clerics — who  in  their  own  vocations 
are  worthy  of  all  respect  and  honor,  parade  their  ignorance  of 
public  and  secular  questions  in  public  speeches  and  in  the  news- 
papers. Mere  boys  and  girls  who  happen  to  belong  to  the  Young 
People's  Christian  Endeavor  Society,  to  some  summer  school  com- 
mittee, or  some  so-called  temperance  society  sit  in  judgment  upon 
their  elders  and  betters,  upon  scholars  and  saints  who  happen  to 
believe  in  the  old-fashioned  notions  of  our  Lord  Jesus  Christ. 
Hence  it  is  no  wonder  that  mere  antiquated  spinsters  of  the  Miss 
Anthony  type  and  mere  boy  priests  of  the  Doyle  and  Farley  type 
consider  themselves  superior  to  all  mankind  and  much  wiser  than 
God  Himself,  in  this  generation. 

Every  enthusiasm  for  good  and  goodness,  for  true  temperance, 
charity  and  justice,  is  good  in  itself,  and  especially  good  when  ap- 
plied first  of  all  to  one's  self — but  any  notion  of  reform — like  the 
total  abstinence,  the  prohibition  or  the  Puritan  Sabbath  notion, 
which  is  an  ignorant  falsehood  regarding  the  ingredients,  the 
nomenclature,  the  consequences  and  the  patrons  of  the  subjects  de- 
nounced is  bom  of  pride,  self-righteousness  and  hell,  and  the  priest 
who  thinks  he  cannot  save  souls  without  bearing  these  notions  on 
his  banner  of  reform  had  better  quit  trying  to  save  souls  at  all  and 
devote  himself  to  some  secular  vocation  more  in  accordance  with 
the  twisted,  thwarted  and  tyrannical  elements  of  his  own  low-grade 
being  and  conception  of  what  true  salvation  and  true  liberty  mean 
in  this  world  and  in  all  worlds  to  come. 

If  the  new  Firm  of  Redemption — which  for  brevity's  sake  we  will 
call — Farley,  Doyle  &  Co. — insists  upon  having  no  wine  at  its  ban- 
quets and  golden  jubilees,  I  for  one  will  make  no  objection.  ^More 
than  likely  their  heads  could  not  stand  it,  anyway,  but  if  they  insist 
upon  committing  the  Catholic  Church  to  the  doctrine  of  total  absti- 
nence from  stimulating  liquors  or  to  the  still  stupider  doctrine  of 
Prohibition,  I  simply  tell  them  they  have  no  grounds  in  the  Script- 
ures or  in  church  history  for  such  doctrines  or  expectations,  that, 
by  the  Eternal,  they  simply  cannot  and  shall  not  commit  the  Cath- 
olic Church  to  any  such  doctrines,  and  that  unless  they  lay  aside 


BETTERMENT  OF  THE  MASSES.  229 

some  of  their  officious  superiority,  some  of  us  may  feel  bound  to 
expose  the  groundlessness  of  these  pretensions  more  keenly  than 
we  ever  yet  have  exposed  them. 

The  editor  of  the  Globe  Review,  is  unutterably  disgusted  with 
all  the  posings  and  pretensions  of  reform  represented  by  the  clerics 
and  the  Catholic  "  Temperance  societies  "  represented  at  this  "  mass 
meeting  "  on  the  one  hand  and  unutterably  indignant  at  the  treat- 
ment the  Globe  Eeview  has  received  at  their  hands  on  the  other 
hand,  and  the  editor  of  the  Globe  Eeview  is  so  fully  persuaded  that 
their  course  is  alike  uncatholic  and  senseless,  and  that  what  they  and 
the  Catholics  of  the  Archdiocese  of  New  York  need  is  a  little  more 
true  Catholic  intelligence,  such  as  the  Globe  Review  is  trying  to 
scatter,  that  he  is  willing,  yea,  obliged  to  put  himself  in  direct 
opposition  to  the  verdant  boomerangism  of  this  entire  so-called 
Catholic  movement  for  the  betterment  of  the  American  masses. 

The  real  betterment  that  these  clerics  and  the  Catholic  masses 
of  New  York,  and  all  other  American  classes  and  masses  are  in  dire 
need  of  is  such  an  enlightenment  of  mind  as  will  lead  them  to  com- 
prehend the  true  principles  of  Catholic  truth  and  Christian  liberty. 
But  instead  of  seeking  this,  or  accepting  it  when  it  is  thrust  into 
their  eyes  they  rush  to  a  sort  of  McEanley  Tariff  religion  as  the 
quickest  way  of  raising  the  needed  revenues  of  the  soul,  and  dream 
of  redeeming  the  world  by  windy  Neal  Dow  absurdities. 

In  conclusion  I  beg  to  suggest  that,  if  Farley,  Doyle  &  Co. — and 
by  the  Company  I  mean  to  include  all  Catholic  priests  and  prelates 
in  America  who  think  they  can  do  better  work  out  of  their  voca- 
tion than  in  it — are  really  anxious  to  promote  the  social  and  other 
betterment  of  the  masses — ^in  heaven's  name  let  them  find  a  few  old 
negro  mammies  -of  the  old  slavery  classes,  and  a  few  old  Irish  or 
English  housekeepers — of  the  kind  that  existed  before  the  des- 
picably incompetent  Irish  and  nigger  lady  cooks  and  housekeepers 
of  our  day — and  having  found  such  let  these  clerical  and  other 
American  liberal  reformers  establish  a  school  of  housekeeping, 
cooking  and  home-making  instruction  and  insist  upon  it  by  stem 
Catholic  authority, — that  every  Irish  Bridget  in  their  congregations 
shall  contribute  50  cents  a  week  toward  defraying  the  expenses  of 
such  "summer"  and  "winter  school"  of  reform,  and  that  the 
same  Irish  Bridgets,  now  by  the  thousand  incompetent  and  bungling 
servants  in  American  households  and  incompetent  housekeepers  in 
their  own  households — ^shall  attend  the  instructions  of  such  ancient 


230  THE  GLOBE, 

mammies  and  old-time  housekeepers  until  they  know  how  to  cook 
decently,  how  to  ventilate  a  house  properly — how  to  make  home 
comfortable  for  their  employers  and  their  husbands,  etc. — and  if  the 
superintendence  of  such  summer  and  winter  schools  of  reform  is 
not  sufficient  to  employ  their  gigantic  and  progressive  intellects 
for  work  outside  of  their  own  and  divine  vocation,  let  them  es- 
tablish other  schools  to  be  superintended  by  any  old-time,  but  now 
depleted  mistresses  of  old-fashioned  politeness  toward  superiors 
and  equals  and  inferiors  and  persuade  the  most  advanced  of  their 
pious  girls  and  boys  to  attend  such  schools  and  to  pay  for  the  in- 
struction received  therein,  and  to  quit — at  least  for  the  next  one 
hundred  years,  their  puerile  and  laughable  efforts  to  teach  philos- 
ophy and  the  modem  ethics  of  moonshine  and  bosh  to  men  and 
women  who  have  not  yet  learned  how  to  keep  their  own  bodies  or 
their  kitchen  stoves  clean. 

I  know  how  ridiculous  this  will  seem  to  such  august  moralists  and 
summer  school  and  Paulistic  cranks  as  Farley,  Doyle  &  Co. — ^but 
if  they  would  attend  such  schools  themselves  they  might  be  much 
wiser  and  better  men.      Truly, 

William  Henry  Thorne. 


THE  DEATHLESS   DEED. 


To  feel  the  surging  blood  within  each  vein 

Tumultuous  rush  as  though  'twere  liquid  fire, 
And  these  were  conduits,  made  but  to  restrain 

That  flood  impetuous,  so  it  mount  not  higher ; 
— This, — ^this  is  exaltation,  and  each  thought 

An  inspiration.    Seize,  aye  seize  the  power 
Supreme  enravishment  hath  on  your  spirit  wrought ; 

Then  gain  the  height ; — ^then  scale  the  lofty  tower  ! 

If  you  would  win  and  wear  immortal  fame, 
Seek  it  alone  in  moments  that  inflame. 
Our  best  is  from  emotion's  conflict  torn  ; 
Then  when  our  noblest  holds  resistless  sway 
By  sublimation  of  our  better  clay, 
Then, — ^then  alone  the  deathless  deed  is  bom. 
"New  York,  J.  W.  Schwartz. 


GLOBE  NOTES.  231 


GLOBE    NOTES. 


I  HAD  intended  to  devote  this  entire  June  number  of  the  Globe 
Eeview  to  the  publication  of  one  hundred  sonnets  upon  which  I 
have  been  at  work  for  several  years.  I  knew  that  a  number  of  the 
Globe  thus  made  up  would  be  a  gratification  to  a  large  number  of 
my  lady  readers  as  well  as  to  many  priests  and  laymen  of  special 
literary  tastes,  and  I  thought  that  it  might  possibly  do  something 
toward  appeasing  the  clawing  and  burning  wrath  of  such  bears' 
cubs  as  the  editors  and  writers  that  with  low  malice  and  contempt- 
ible ignorance  have  of  late  made  furious  attacks  upon  me  in  the 
Boston  Pilot,  the  CatJiolic  Witness  of  Detroit,  and  the  Catholic 
Tribune  of  Springfield,  Mass. 

When  men  write  of  me  as  these  men  have  written  I  can  only  pity 
and  despise  them.  Their  matter  is  as  false  as  their  souls.  They 
are  not  men  of  any  such  position,  even  in  Catholic  journalism,  as 
to  justify  them  in  expecting  that  I  will,  under  any  circumstances, 
be  provoked  into  arguing  with  them.  They  are  simply  tenth-rate 
hack-writers,  and  slaves  at  that.  They  have  neither  mind  nor 
honor  enough  to  see  the  truth  when  it  is  presented  to  them,  and  if 
they  had  ability  to  discern  the  truth  their  positions  as  slaves  of  the 
men  I  have  criticised,  is  such  as  to  prevent  them  from  acknowledging 
it.  I  can  only  say  therefore  that  their  references  to  my  teachings, 
to  my  position  in  the  general  serious  literature  of  the  world,  and  the 
position  of  my  Eeview  are  absolute  and  malignant  falsehoods,  and 
that  these  assertions,  coming  from  so-called  Catholic  "Pilots" 
"  Witnesses  "  and  "  Tribunes  "  prove  such  to  be  the  pilots,  wit- 
nesses and  tribunes  of  hell. 

I  will  add  further  that  if  my  faith  in  the  Catholic  Church  were 
not  well  founded  it  would  long  ago  have  been  broken  to  pieces  by 
the  low-bred  treachery,  the  mean-spirited  falsehood  and  the  damn- 
able ignorance  of  quite  a  number  of  its  so-called  respectable  repre- 
sentatives. 

I  try  to  be  unassertive  regarding  the  position  this  magazine  has 
won  in  the  world,  mainly  in  consequence  of  my  own  ^vritings  there- 
in, but  when  such  Judases  of  the  fold  of  Christ  come  at  me  as  these 
soulless  scribblers  come  I  am  obliged  to  make  prominent  some  of 
the  testimony  regarding  myself. 


232  THE  GLOBE, 

In  a  recent  issue  of  the  Catholic  Witness  of  Detroit,  among  other 
falsehoods  there  is  this — "  This  Review  has  never  achieved  very 
great  prominence  in  the  literary  world  " — the  despicable  ignorant 
hooby — does  the  writer  imagine  that  because  he  may  not  have  heard 
of  the  long  established  reputation  of  the  Globe  that  therefore  it 
has  not  achieved  very  great  prominence  ?  Does  he  imagine  that 
very  great  prominence  must  include  the  slums,  the  kitchens, 
and  the  rumshops  of  Detroit  ? 

During  the  three  years  that  this  magazine  was  published  before 
I  became  a  Catholic  and  resolved  to  wield  it  for  Catholic  truth — 
its  masterly  ability  was  recognized  all  over  this  land. 

After  its  second  issue  the  Unitarian  Review — with  headquarters 
in  Boston  and  Cambridge,  Mass.,  frankly  admitted  that  it  was  so  far 
in  advance  of  anything  then  extant  and  that  its  only  risk  was  in 
keeping  equal  with  itself  ;  and  throughout  the  country  this  was  the 
estimate  forced  from  unwilling  minds. 

In  further  refutation  of  this  Catholic  Witness  I  here  quote  a  few 
brief  testimonials  to  the  ability  of  the  Globe — a  few  notices  out 
of  thousands  at  hand  in  the  line  of  recognition  : 

"  One  of  the  ablest  Reviews  in  the  English  language,  and  we 
cheerfully  commend  it  to  all  intelligent  readers." — Mt.  Rev.  P.  J. 
Ryan,  ArchUshop  of  Philadelphia.  Hon.  A.  K.  McClure,  Editor 
Philadelphia  Times. 

"  The  spiciest  and  most  thought-provoking  magazine  that  comes 
to  this  office." — The  Boston  Herald. 

"  Will  certainly  catch  the  public  ear,  and  has  set  itself  a  hard  task 
to  keep  equal  with  itself." — Prof.  J.  H.  Allen,  in  the  Unitarian 
Review,  Boston. 

"  Chaste,  pure,  original,  and  reliable  in  every  sense." — The  True 
Witness,  Montreal. 

"  Mr.  Thome  is  a  brilliant  essayist,  and  he  has  made  the  Globe 
an  organ  of  opinion  in  social,  literary,  religious  and  political  matters, 
quite  unique  in  contemporary  letters." — The  Boston  Times. 

"  The  Globe  is  the  best  review  that  comes  to  our  table." — Cath- 
olic Tribune,  St.  Joseph,  Mo. 

"  We  strongly  recommend  the  Globe  as  deserving  a  place  on  the 
library  shelf  of  every  family." — Ahhey  Siudent,  Atchison,  Kansas. 

"  It  is  always  a  pleasure  to  welcome  a  new  number  of  the  Globe. 
It  is  the  most  reireshing  and  thought-provoking  reading  imagin- 
able."— The  Journal,  MUwauhee,  Wis. 

"  A  publication  of  much  more  than  usual  force  and  of  unusual 
sprightliness." — The  Chicago  Israelite,  Chicago. 

"  Mr.  Thome  is  a  brilliant  man,  and  his  magazine  is  the  organ  of 


OLOBE  NOTES.  233 

an  audacious,  aggressive,  many-sided  intellect." — The  Standard^ 
Syracuse^  N.  Y. 

"  Brimming  over  with  *  good  things/  and  will  be  greatly  enjoyed 
by  readers  who  appreciate  the  best  in  composition  and  the  noblest 
thought  of  the  human  mind." — Commercial  List  and  Price  Current, 
Philadelphia. 

"  Nothing  so  original,  so  fearless,  so  scornful  of  shams,  so  strong 
in  intellectual  integrity  as  your  articles  in  the  Globe  have  ever 
come  under  my  eye." — Col.  Thomas  Fitch,  New  York  City. 

"  Nothing  extant  of  which  I  know  anything  in  the  way  of  thought 
can  compare  with  your  living  words." — Et.  Eev.  Thomas  A. 
Beckee,  Bishop  of  Savannah. 

In  my  office  I  have  literally  thousands  of  testimonials  from  news- 
papers, from  priests  of  all  nationalities,  seculars,  and  of  the  various 
orders,  from  Bishops — and  from  Catholic  and  Protestant  laymen 
and  from  scores  of  gifted  women,  all  bearing  the  same  order  of  tes- 
timony. "Within  a  few  months  the  Catholic  Fireside  of  London, 
England,  declared  that  the  Globe  was  "  far  away  the  ablest  review 
published  in  America." 

When  I  was  received  into  the  Catholic  Church  over  five  years 
ago,  the  Catholic  and  secular  press  throughout  the  country,  treated 
my  work  in  this  magazine  with  the  same  honorable  recognition,  and 
any  man  who  has  watched  closely  the  changed  tone  of  some  of  our 
prominent  better  class  magazines,  during  the  last  seven  years — their 
elaboration  of  themes  that  the  Globe  has  started  and  discussed  in 
a  pure  Catholic  spirit — the  shrinking  influence  of  infidel  writers 
in  such  magazines,  the  changed  and  still  changing  attitudes  of  cer- 
tain American  prelates  and  their  new  utterances  often  almost  in 
the  language  of  previous  articles  in  the  Globe  Review,  and  in 
harmony  with,  if  not  in  assent  to  its  teachings,  and  still  is  un- 
wilHng  to  admit  the  immense  influence  of  this  magazine  for  the 
advancement  of  pure  Catholic  truth  in  modem  literature  ;  any  such 
man,  I  say — ^be  he  prelate,  priest  or  Catholic  editor  of  Judas  Wit- 
nesses or  the  Devil's  Tribunes,  must  have  a  soul,  so  stinted,  thin  and 
groveling  that  he  ought  to  be  whipped  at  the  cart's  tail  instead  of 
posing  as  an  editor  of  a  Catholic  newpaper,  or  a  Catholic  at  all. 

In  truth  it  was  only  when  this  magazine  began  to  criticise  the 
tomfool,  gad-about  noisy  blusterings  of  certain  Catholic  prelates  and 
laymen  who  were  making  boobies  of  themselves  by  advocating  and 
attending  so-called  "  Congresses  of  Religion,"  parading  Faribault 
and  other  systems  of  secular  education,  as  preferable  to  Parochial 


234  THE  QLOBE, 

and  convent  school  education,  and  in  general  putting  the  American 
flag  before  the  cross  of  Christ :  it  was  only  when  I  began  to  criticise 
this  order  of  so-called  Catholics  and  would-be  Yankee  itinerant  mis- 
sionaries of  Neal  Dow — and  other  reform  absurdities  that  the  Cath- 
olic editorial  slaves  of  said  reformers  began  to  find  that  the  Globe 
was  not  as  great  as  they  had  taken  it  to  be.  A  pox  upon  all  such 
pigmies,  and  let  us  thank  God  that  they  are  only  a  noisy  minority. 

Within  a  few  days  of  this  writing — April  10,  1897 — I  have  the 
unsought,  voluntary  testimony  of  learned  and  faithful  priests  speak- 
ing not  only  for  themselves  but  for  the  priests  in  their  sections  of 
the  country,  to  the  effect  that  if  the  Catholic  Church  in  the  United 
State  is  kept  from  a  fearful  schism,  the  Globe  Eeview,  and  not 
any  prelate  in  the  United  States — ^has  been  the  instrument  used  and 
blessed  of  God — 'to  prevent  that  threatened  schism.  Within  the 
past  few  months  I  have  the  voluntary  testimony  of  well-known  prel- 
ates to  the  effect  that  the  Globe  Eeview  contains  more  valuable 
and  inspiring  matter  than  all  the  other  Catholic  magazines  put  to- 
gether.    • 

I  make  no  such  claim  on  my  own  account.  I  have  written  in  great 
seriousness  and  earnestness  in  advocacy  of  what  was  clearly  to  me 
pure  Catholic  truth  and  policy,  and  I  have  all  along  believed  that, 
spite  of  ceri;ain  purple  vanities  and  oppositions,  God  would  bless 
my  work  and  make  its  service  clear  to  the  minds  of  all  upright  men. 
Yet  these  hireling  anonymous  poodle  pups  of  so-called  "  Catholic 
journalism,"  with  hedge-hog,  ignorant  quilliness,  persist  in  trying 
to  belittle  the  Globe  and  its  editor.    What  fools  these  mortals  be. 

Touching  certain  low-bred,  vulgar  assertions  of  the  Filoi  in  abuse 
of  me  because  of  my  article  in  the  March  Globe  on  '^  Marriage 
Vows  and  Others,"  I  have  to  say — -first  that  the  statements  in  said 
article  are  absolutely  true ;  second  that  they  will  remain  as  the 
accepted  truth  until  the  gentleman  and  lady  supposed  to  be  re- 
ferred to  in  said  article  have  contradicted  my  statement  over  their 
own  names  ;  third  that  the  pages  of  the  Globe  Eeview  are  always 
open  to  them,  or  to  any  persons  who  wish  to  refute  any  statements 
made  in  this  magazine  ;  fourth  that  until  such  signed  and  au- 
thoritative statement  is  made  the  nameless,  and  wretched  writer 
in  the  Boston  Pilot  will  please  understand  that  I  at  least  hold  him 
as  a  cowardly  and  contemptible  liar ;  fifth,  that  I  here  and  now 
and  forever  and  all  dare  him  or  any  other  man.  Catholic  or 
Protestant,  prelate,  priest  or  layman  to  use  toward  me,  in  my  pres- 


OLODE  NOTES.  285 

ence  the  language  used  by  him  regarding  me  ;  and  further  that 
if  he  is  too  poor,  too  dastardly  or  too  timid  to  come  to  New  York 
and  repeat  his  words,  I  here  agree  to  come  to  Boston  or  to  meet  him 
anywhere  on  neutral  ground  between  Boston  and  New  Orleans,  alone 
or  in  company  and  dare  him  to  use  the  language  to  my  face  that 
he  has  used  regarding  me  in  the  so-called  Boston  Pilot. 

Let  me  add,  further,  that,  on  the  other  hand,  I  not  only  af&x 
my  name  to  my  harsher  or  milder  criticisms  of  public  men,  but 
I  am  always  ready  to  repeat  such  criticisms  to  their  faces  and  to 
prove  the  truth  of  my  assertions  in  any  method  and  before  any  tri- 
bunal on  the  face  of  the  earth,  and  I  here  thank  these  wretches  for 
forcing  me  to  make  this  discrimination. 

Touching  the  poor,  nameless  Western  clodhopper  who  has  been 
venting  his  spleen  upon  me  in  the  Detroit  Catholic  Witness  espe- 
cially on  account  of  my  very  kindly  and  considerate  review  of  Henry 
Brownson's  book,  and  for  the  final  comfort  of  all  others  who  have 
allowed  themselves  to  dream  for  a  moment  that  I  have  now  or  ever 
had  any  thought  of  imitating  the  famous  Orestes  Brownson  let  me 
say — first,  the  review  of  Henry  Brownson's  book  was  perfectly  con- 
sistent from  the  first  to  the  last  word  of  it,  and  that  said  review  only 
needed  a  fair-minded  person  of  average  intelligence  to  see  and  ad- 
mit at  once  its  kind  and  respectful  tone  and  its  absolute  consist- 
ency— in  a  word,  I  heartily  and  most  sincerely  praised  the  spirit  of 
the  book  and  its  attitude  toward  the  flimsy  assertions  of  modern 
science,  so-called,  and  commended  it  for  these  reasons,  while  I  ex- 
posed its  utter  and  absolute  weakness  as  an  original  statement  of 
mental  philosophy,  and  without  going  into  detail  pretty  clearly  in- 
dicated that  neither  Henry  Brownson  nor  his  father,  the  much- 
respected  Orestes  Brownson,  ever  had  the  intellectual  capacity  or 
the  accurate  training  that  could,  in  any  sense  justify  either  one  of 
them  in  presuming  to  state  an  original  system  of  mental  philosophy. 

Second — let  me  add,  once  for  all  that  I  cannot  help  it  if  some  of 
the  hearty  admirers,  alike  of  Orestes  Brownson  and  the  editor  of  the 
Globe  Eeview  insist,  now  and  again, — as  they  have  done  during 
the  last  six  or  eight  years  in  comparing  the  editor  of  the  Globe  with 
the  once  famous  Orestes  Brownson,  but  most  emphatically  I  wish 
them  all  to  understand  that  I  have  never  felt  complimented  by  such 
comparisons.  In  a  word,  I  have  never  considered  the  late  Orestes 
Brownson  my  equal  as  a  thinker  or  as  a  writer,  and  that  much  as  I 
have  admired  and  much  as  I  still  admire  his  earnest  and  powerful 


236  THE  GLOBE, 

work,  I  should  no  more  think  of  imitating  him  or  any  great  writer 
than  I  should  think  of  imitating  Henry  Brownson  or  the  nameless 
scribbler  in  the  ^Vitness  of  Detroit. 

I  will  add  in  conclusion  that  while  I  consider  it  an  honor  to  be 
abused  by  such  characterless,  blatherskite,  brainless  idiots  as  the 
writers  for  the  papers  named  I  have  not  up  to  this  time  felt  willing 
to  allow  their  false  and  vulgar  utterances  to  go  unnoticed  as  I  here- 
after intend  to  do.  But  I  was  speaking  of  poetry  and  this  is  only 
an  aside. 

♦  ««*♦♦* 

In  truth,  in  these  days  it  is  difficult  for  one  to  give  any  proper 
consideration  to  poetry,  or  to  avoid  mingling  in  the  game  of  the 
political,  religious  and  other  gamblers  that  are  all  around  us. 

Just  as  I  thought  for  instance  that  Archbishop  Ireland,  being  a 
man  of  sturdy  sense,  as  well  as  of  undoubted  piety,  had  concluded 
to  bridle  himself  a  little  in  view  of  the  clear  laying  out  he  had  re- 
cently received,  and  further  in  recognition  of  the  fact  that  he  had 
not  been  utterly  unchurched  for  his  wild-cat  political  utterances  of 
last  year — the  papers  report  him  in  Washington,  D.  C,  delivering 
an  inflammatory  Lenten  harangue  to  the  effect,  in  general,  that  con- 
servative loyalty  to  pure  Catholic  faith  is  really  our  modem  form  of 
rebellion — gigantic  alike  are  the  conceit,  the  patriotism  and  the 
logic  of  Ireland.  But  it  is  not  only  Ireland,  it  is  his  claqueurs  of 
Catholic  journalism,  that  we  have  to  deal  with.  For  when  the  Bliz- 
zard of  the  Northwest  makes  a  speech  in  Washington — between  the 
hours  of  his  buttonholing  McKinley  for  political  pap  for  his  friends 
— all  the  claqueurs  of  Ireland  from  Detroit  to  Boston  feel  called 
upon  to  echo  his  bluster  all  over  the  country.  Indeed  this  seems  to 
me  one  of  the  most  humiliating  and  weak-minded  phases  of  Ameri- 
can Catholicism — that  no  matter  how  futile  or  senseless  or  illogical 
or  unimportant  or  commonplace  the  utterances  of  a  gad-about  prel- 
ate may  be  there  is  a  general  rush  to  parade  his  buncombe  before  all 
the  world.  Here  is  what  seems  to  be  an  honest  report  of  some  of  Ire- 
land's words  in  Washington,  D.  C,  in  the  year  of  our  Lord  1897 — 
during  the  Lenten  season  : 

"  Opposition  to  his  (the  Pope's)  direction,  however  much  it 
clothes  itself  among  us,  as  among  French  Catholics,  with  the  spe- 
cious titles  of  conservatism  and  traditionalism  and  religious  fear  of 
the  new,  is  nothing  but  rebellion." 

"  When  French  Catholics  are  with  the  Pope,  I  am  with  them ; 


GLOBE  NOTES.  287 

when  they  are  against  the  Pope,  I  am  against  them.    My  position 
is  the  same  with  German  Catholics,  or  Catholics  of  other  races." 

As  God  is  my  judge  I  do  not  like  to  oppose  this  earnest  man — 
but  I  must  do  so.  I  first  call  attention  to  the  evident  dishonesty 
of  these  words.  Ireland  knows  as  well  as  he  knows  his  own  name 
that  French  and  German  Catholics  are  the  last  Catholics  in  the 
world  to  place  themselves  or  to  be  found  in  opposition  to  the  Pope, 
to  any  pope.  In  fact  in  their  own  lands  during  the  last  one  hun- 
dred years,  and  in  this  land  during  the  last  ten  years  they  have  suf- 
fered every  sort  of  persecution,  misrepresentation  and  injustice,  as 
in  the  present  case,  rather  than  put  themselves  in  opposition  to 
papal  authority  and  direction,  and  for  Ireland  or  any  other  writer 
or  speaker — prelate  or  what  not,  in  the  United  States  or  elsewhere, 
to  slyly  assume  that  they  do  put  themselves  in  opposition  to  the 
Pope — that  this  is  their  habit  of  doing — is  a  vile  subterfuge  un- 
worthy any  Catholic  or  Christian  gentleman. 

Next  I  wish  to  call  attention  to  the  unblushing  egotism  of  this 
assumption.  For  several  years  I  have  been  making  a  very  careful 
study  of  the  comparative  culture  and  orthodoxy  of  the  various  races 
of  Catholic  priests  in  this  country  and  of  the  tendencies  of  these 
same  races  of  priests  in  their  own  countries,  and  I  have  been  working 
very  hard  at  this  problem  while  Ireland  has  been  land-grabbing  in 
the  Northwest. 

I  must  not  and  will  not  make  invidious  national  comparisons. 
I  have  written  enough  to  prove  not  merely  to  state  that  I  have  no 
race  prejudices.  Moreover  priests  and  prelates  of  all  modem  na- 
tions are  among  my  subscribers  and  readers,  therefore  I  should  feel 
obliged  to  be  cosmopolitan  if  I  were  not  naturally  so — but  this  I 
must  say — that  the  German  and  French  priests  in  this  country  so 
far  as  my  studies  have  taken  me — are  among  the  most  cultured,  con- 
secrated, sincere  and  orthodox  Catholic  gentlemen  I  have  ever  met 
or  ever  expect  to  meet ;  further  that,  in  my  judgment,  any  one  of 
the  humblest  of  them  that  have  come  in  my  way  is  the  equal  of 
Archbishop  Ireland  in  ability  to  judge  and  determine  wherein  he 
is  for  or  against  the  Pope,  and  for  his  Grace  of  St.  Paul  to  assume 
that  he  is  the  judge  of  their  attitude  toward  the  Pope,  and  to  inti- 
mate that  they  are  against  him,  and  especially  in  view  of  his  own 
digressions,  is  so  absolutely  and  provokingly  presumptuous,  imperti- 
nent and  coolly  Yankee-like  that  I  wonder  he  could  ever  even  in  his 


238  THE  GLOBE, 

most  conceited  moments  of  conscious  wealthy  surroundings  and 
palavering  American  friendships  have  made  such  declarations  with- 
out blushing  for  shame.  If  he  had  any  knowledge  of  French  and 
German  history  he  could  not  possibly  make  such  assertions,  and 
there  are  hundreds  of  modest  French  and  German  Fathers  in  this 
country  who  could  give  him  lessons  in  exact  loyalty  to  the  Pope  and 
trip  him  like  a  common  schoolboy  in  their  examination  of  his  own 
loyalty  to  the  Pope,  not  to  speak  of  his  own  orthodoxy. 

Indeed,  when  I  think  of  Archbishop  Ireland  as  a  prelate  in  the 
holy  Catholic  Church,  and  who,  by  very  reason  of  his  exalted  posi- 
tion ought  to  be  a  peacemaker  in  the  spirit  of  justice  and  charity, 
going  about  from  place  to  place  declaiming  and  writing  and  acting 
like  a  grovelling  worldling,  or  a  ward  politician,  and  now  in  this 
last  instance,  as  in  other  instances,  arraigning  whole  nations  and 
classes  of  his  fellow  Catholics  as  disloyal  to  the  Pope,  and  so  breed- 
ing every  kind  of  hatred  and  opposition,  I  marvel  alike  at  the  mercy 
of  God  and  the  patience  of  the  Church  in  allowing  him  to  continue 
thus  without  forcing  him  to  bite  the  dust.  But,  though  the  mills 
of  God  grind  slowly,  they  grind  exceeding  fine. 

He  *  «  *  *  He  « 

It  is  delightful  to  turn  from  this  vaporing  of  a  prelatical  casuist 
to  a  little  sensible  actual  doing  by  a  good  Catholic  of  New  York. 
All  the  Catholic  papers  have  noticed  the  liberal  act  of  ex-Mayor 
Grace  of  New  York  in  giving  for  himself  and  family  $200,000  to- 
ward founding  a  manual  training  school  for  girls  in  this  city.  I 
do  not  intend  to  dwell  at  length  upon  the  charity  or  the  good  sense 
of  this  gift.  I  think  that  $100,000  of  it  had  better  have  been  given 
to  the  Globe  Review,  because  I  believe  that  much  as  New  York 
needs  training  schools  for  girls,  of  the  kind  that  Mr.  Grace  has  in 
mind,  still  that  the  Catholics  in  New  York  and  throughout  the 
country  are  in  imminent  and  deeper  need  of  a  clearer  and  more 
intelligent,  and  more  charitable  understanding  of  the  great  ques- 
tions of  the  day  of  which  they  are  part  and  parcel,  and  concerning 
which  many  millions  of  them  now  seem  to  be  most  lamentably  ig- 
norant. 

But  let  us  start  with  needles  and  stockings,  and  typewriting  and 
cooking  and  by  and  by  we  may  rise  to  a  clearer  appreciation  of  the 
value  of  pure  Christian  ideas  and  principles.  What  delights  me 
most  in  this  contemplated  scheme  may  be  found  in  the  following 
paragraph  quoted,  it  seems,  from  Mr.  Grace's  own  utterances  : 


OLOBE  NOTES,  239 

"  One  of  the  principal  teachings  at  the  institute  will  be  cooking, 
something  that  a  good  many  of  our  young  women  even  in  higher 
walks  of  life  want  to  know  something  about,"  continued  the  ex- 
Mayor  with  a  smile.  "  Good  cooking  will  be  insisted  upon,  and 
young  women  who  understand  this  will  find  that  they  will  have 
little  trouble  in  securing  deserving  husbands  and  keeping  peace  in 
the  household  when  they  have  learned  this  ari;.  Or  if  they  cannot 
get  husbands  they  can  be  sure  to  obtain  employment,  as  good  cooks 
are  always  in  demand.  Besides  cooking  the  curriculum  will  include 
the  practical  study  of  general  housework,  dressmaking,  bookkeep- 
ing, stenography  and  typewriting,  and  such  studies  as  may  be 
deemed  fit  for  the  practical  education  of  woman  to  enable  her  to 
earn  an  independent  livelihood." 

I  am  very  familiar  with  the  average  theories  of  sainthood  in  utter 
disregard  of  the  kitchen  :  that  pious  people  should  discipline  them- 
selves to  a  piety  regardless  of  meals  ;  but  it  is  all  poppycock,  and 
the  more  I  have  seen  of  the  dull-headed  stupidity  of  students  and 
others  who  live  in  comparative  disregard  of  good  food  and  good 
cooking  the  more  I  am  convinced  that  cleaner  and  more  intelligent 
Bridgets,  better  housekeepers,  and  more  effective  kitchens  must 
be  at  the  basis  of  all  our  future  civilization.  Even  the  Grace  of  God 
has  tough  work  getting  along  with  a  poorly  fed  dyspeptic.  The 
better  our  cooking  the  less  need  will  there  be  for  whiskey  and  beer 
to  counteract  the  ill  effects  of  bad  cooking  and  slovenly  homes. 
Therefore  God  bless  Mr.  Grace,  his  family,  and  his  work  of  charity 
— moreover  it  is  well  to  put  this  new  school  under  the  charge  of 
the  Sisters  of  Charity.  They  are  among  the  wisest  and  most  effect- 
ive saints  and  housekeepers  in  the  world  to-day — but  let  the  whole 
business  be  kept  out  of  any  and  all  interference  by  cranky  priests 
like  the  New  York  Paulists,  for  there  is  no  telling  what  reforms 
they  may  want  to  bring  in  :  eggs  boiled  in  cold  water — maybe,  in 
ice  water  ;  chicken  incubated  or  steamed  in  a  soap  factory  instead 
of  broiled  over  the  coals — steak  fried  till  all  life  is  out  of  it  after 
the  manner  of  articles  in  the  Catholic  World  ;  fish  served  with  their 
fins  on,  for  the  sake  of  penance,  and  all  seasoned  with  a  little  warm 
water  and  taffy  instead  of  ^vith  wine,  etc.,  etc., — ^these  may  figure 
among  the  Yankee  sociological  ideas  of  reform  if  the  Paulists  are 
allowed  any  voice  in  the  manner  of  brandishing  the  gridiron  in  this 
new  school  of  kitchen  redemption.  So  let  the  Sisters  of  Charity 
manage  the  business  entirely.  Men  are  no  good  in  the  kitchen,  and 
not  much  good  elsewhere. 


240  THE  GLOBE. 

For  many  years  I  have  been  advocating  all  sorts  of  schemes  look- 
ing to  the  development  of  a  more  intelligent  class  of  cooks  and 
housekeepers  in  the  United  States. 

The  prevailing  ignorance  of  our  present  generation  of  domestics 
is  almost  as  alarming  as  their  prevailing  impertinence.  In  another 
article  in  this  issue  of  the  Globe,  written  before  I  had  heard  of 
;Mr.  Grace's  admirable  charity,  I  have  urged  the  Paulists  and  Bishop 
Farley  especially  to  give  their  attention  to  this  matter.  Many  years 
ago  I  urged  the  subject  upon  the  attention  of  certain  ladies  of  New- 
York  Sorosis  fame,  but  they  deftly  gathered  up  their  skirts  from 
behind — according  to  the  latest  fashion,  threw  back  their  hat  rib- 
bons, and  talked  louder  than  ever  of  the  equality  of  the  sexes,  the 
dignity  and  glory  of  the  ballot,  of  the  emancipation  of  woman,  of 
psychic  research,  of  the  steady  march  of  civilization,  of  the  Ameri- 
can idea,  of  esoteric  Buddhism,  of  reincarnation,  liberal  divorce  and 
other  damnation,  while  they  ate  steaks  burnt  on  the  one  side  and 
raw  on  the  other,  went  with  their  skirts  draggled,  and  their  homes 
undusted  and  unaired.  Great  was  the  modem  woman,  even  before 
the  bicycle — =and  now — now  let  us  have  a  change — even  if  it  has  to 
come  through  a  manual  training  school  for  girls, 

♦  *♦*♦♦* 

The  pesky  Catholic  editors.  Archbishop  Ireland,  and  the  kitchen 
cure  had  almost  worried  all  thought  of  my  sonnets  out  of  mind.  I 
wish  to  explain  however  that  instead  of  devoting  this  whole  issue  to 
their  publication  I  have  concluded  to  give  these  poems  to  the  Globe 
readers,  in  instalments,  of  a  dozen  or  fifteen  in  each  of  the  next  few 
numbers.  Thirteen  of  these  poems  appear  in  this  issue,  under  the 
general  title  of  "  Fore  Gleams."  Others  will  follow  under  the  same 
general  title,  and  still  others  under  headings  of  "  Touches  of  Nat- 
ure " — "  New  Madonnas,"  and  "  Love's  Last  Dreams." 

The  main  purpose  of  these  sonnets — as  of  all  my  work — is  to 
remind  the  reader  that  love  is  the  ruling  force  in  nature,  in  human 
affairs,  and  in  all  the  divine  or  spiritual  economy  of  the  universe. 

In  explanation  of  the  varied  structure  of  these  sonnets  I  hold  that 
the  Shakespearian,  and  other, — sometimes  called  irregular  forms — 
are  just  as  truly  and  purely  sonnet  form,  as  the  Petrarchan — that 
the  sonnet — which,  as  to  thought  and  measure,  finds  its  statement 
in  the  octave  and  its  climax  in  the  sextet,  need  not  reach  a  full 
period  in  the  octave,  but  may,  without  flaw  or  distortion,  be  con- 
tinued, without  such  period,  from  the  first  line  to  the  last ;   also, 


QLOBE  NOTES.  241 

that  the  second  and  third  lines  of  the  octave  need  not  absolutely 
rhyme  with  its  sixth  and  seventh  lines  ;  further  that  the  sextet 
may  lawfully  be  made  up  of  six  alternate  rhymes,  of  four  alternate 
rhymes  and  a  final  couplet,  or  of  the  more  favored  Petrarchan  form. 
In  a  word  the  varied  structure  of  these  sonnets  is  not  accidental, 
but  with  malice  aforethought. 

The  inspirations  that  moved  me  to  write  these  poems  came  un- 
sought, and  though  the  labor  of  making  them — extending  now  over 
many  years — has  not  been  insignificant,  it  has  been  a  labor  of  love — 
not  of  slavery  or  of  mechanism. 

I  have  no  doubt  that  some  of  the  male  and  female  so-called  critics 
of  New  York  and  Boston  who  wear  corsets,  and  try  to  get  the  Lon- 
don cockney  drawl  into  their  nasalized  Yankee  speech,  will  put  on 
their  single  eyeglass,  protrude  their  sensual  lips,  and  squint  various 
objections  toward  these  sonnets. 

To  these  people  and  to  all  other  friends  or  enemies  I  can  only  say 
that  the  total  one  hundred  sonnets  seem  to  me  to  tell  a  certain  story 
of  life  that  was  much  needed  to  be  told  in  this  way  in  these  days  ; 
that  the  work  is  the  best  I  can  do  in  that  line  ;  that  I  make  no  great 
claims  for  my  poetry,  and  as  a  rule  prefer  to  speak  in  plain  unvar- 
nished prose. 

«  ^  ^:  «  «  ♦  ♦ 

To  return  to  the  "  American  Idea,"  for  a  certain  small  fraction  of 
which  it  seems  that  Bishop  Keane  wanted  to  die,  in  purple  splendor 
before  he  went,  to  Rome,  and  for  certain  other  small  fractions  of 
which — eagle  tips  of  which,  so  to  speak — according  to  x\rchbishop 
Ireland,  the  Pope  himself  is  just  aching  to  make  some  display  ;  here 
is  the  latest  pious  acrobatic  somersault  of  it — as  it  were — copied 
from  an  editorial  in  the  New  York  Journal  of  April  21,  1897  : 

"  The  Rev.  Mr.  Sammis,  pastor  of  the  Baptist  Tabernacle,  at 
South  River,  N".  J.,  is  a  man  whose  courage  is  less  open  to  question 
than  are  his  discretion  and  taste.  On  Sunday  night  last  this  clergy- 
man introduced  the  phonograph  to  the  pulpit.  The  machine  seems 
to  have  done  about  everything  except  to  preach  the  sermon.  It 
played  a  violin  solo,  recited  a  psalm,  sang  hymns,  offered  a  prayer, 
which  had  been  spoken  into  it  by  the  pastor,  and,  finally,  pro- 
nounced the  benediction.  The  effect  of  the  whole  performance 
does  not  seem,  by  the  accounts,  to  have  struck  the  congregation  as 
shockingly  incongruous. 

"  Brother  Sammis  says  he  expects  to  be  criticised,  but  he  professes 
inability  to  see  why  he  should  be,  in  reason.    He  discerns  no  superi- 

VOL.  VIT. — 16. 


242  THE  GLOBE. 

ority  in  sanctity  of  tlie  phonograph  over  the  magic  lantern,  which 
is  frequently  used  in  churches.  ^  I  am  not  courting  notoriety/  he 
explains,  ^  but  I  want  to  impress  spiritual  truths  upon  my  people, 
and  if  old-fashioned  methods  will  not  attract  them  I  consider  it  my 
duty  to  use  up-to-date  methods.  As  soon  as  the  people  get  accus- 
tomed to  the  phonograph  in  the  pulpit,  it  will  cause  no  more  sen- 
sation than  does  the  organ  our  fathers  condemned,  or  electric  lights, 
or  cushions.' " 

La^t  year  I  suggested  that  the  New  York  Paulists  who  were  in 
"Washington  trying  to  convert  the  obstreperous  Washington  negroes 
might  introduce  a  lot  of  Edison  phonographs — say  the  more 
screechy  ones  and  turn  down  the  lights.  I  am  not  aware  that  they 
ever  followed  my  good  advice  in  this  or  in  other  matters,  but  it 
seems  that  Brother  Baptist  Samm —  is  more  in  sympathy  with  pro- 
gressive American  ideas.  Perhaps  Archbishop  Ireland  may  succeed 
in  getting  Leo  XIII.'s  blessing  for  this  Baptist  humbug.  It  is  so 
American  you  know. 

Many  years  ago — that  is,  at  least  twelve  years  ago,  when  I  was 
wTiting  literary  and  other  editorials  for  the  Philadelphia  Times,  I 
suggested  in  an  editorial  paragraph  that  some  sort  of  machine  might 
be  invented  and  set  up  in  each  household  connected  by  electricity 
with  the  lips  of  some  one  famous  preacher  or  with  some  central 
preaching  machine  in  each  city  or  town  or  county  so  that  one  man 
or  one  well-charged  machine  might  do  the  preaching  and  praying 
and  choir-singing  for  a  whole  community  or  a  nation  or  for  the 
whole  world  ;  and  all  this  to  the  immense  saving  of  money  ex- 
pended in  old-fashioned  reactionary  and  refractory  methods  not  to 
speak  of  the  comfort  and  ease  of  all  our  modem  communities,  who, 
after  revelling  in  vice  till  late  Saturday  night  or  early  Sunday  morn- 
ing, might  softly  recline  on  cushions  and  pillows  and  sofas  and  beds 
of  luxury  through  the  precious  hours  of  the  holy  Sabbath  and  at 
the  same  time  lose  none  of  the  supposed  benefits  of  the  regular  Sun- 
day sermon. 

I  am  not  aware  that  my  long-ago  suggestion  has  ever  been  seri- 
ously contemplated  by  anybody  except  perhaps  by  a  few  21st  cen- 
tury, pre-existent,  and  reincarnated  Madame  Blavatsky  idiots,  but 
it  is  plain  that  the  Baptists,  finding  that  plunge  baths  grow  as  com- 
monplace as  sprinkling  in  the  general  amusement  and  conversion 
of  souls,  are  bent  on  bringing  to  their  aid  all  American  progressive 
ideas  that  do  not  conflict  with  Mr.  Eockefeller's  idea  of  baptism. 


GLOBE  NOTES.  243 


Archbishop  Ireland  should  consider  this  matter.    It  would 
to  be  thoroughly  American,  don't  you  know.    Still  it  is  not. 

In  truth,  Oarlyle,  more  than  a  generation  ago,  called  attention  to 
the  fact  that  Jean  Paul  Eichter  had  suggested  a  sort  of  brazen 
town-preaching  and  singing  machine  to  take  the  place  not  only  of  all 
old-fashioned  religious  services,  but  of  all  old-fashioned  musical 
entertainments  as  well. 

I  believe  he  wanted  the  thing  done  by  machinery,  but  that  was 
when  all  scientists  and  some  poets  thought  the  universe  was  a  soul- 
less mud-pie  made  and  rounded  and  crimped  at  the  edges  even  by 
soulless  machinery. 

Now  the  electricians  and  the  psychic  sky  terriers,  and  the  tem- 
perance cranks  are  our  masters  and  everything  must  go  with  a  whiz 
and  a  searchlight,  and  an  American  flag  or  it  is  sure  to  be  refractory. 
Great  is  the  Eev.  Sammis  and  great  is  the  Blizzard  of  the  North- 
west.   I  have  faced  the  music  and  know  whereof  I  affirm. 

«  «  He  He  :i:  *  * 

■  The  question  Which  American  Prelate  is  to  get  the  next  "red 
hat "  (or  cap,  is  it)  ?  seems  to  be  up  again.  According  to  the  St. 
Louis  Review, — 

"  We  read  in  the  Washington  correspondence  of  the  Freeman's 
Journal : 

"  Correspondence  from  Rome  to  the  highest  authorities  of  the 
Church  here  develops  the  fact  that  Bourke  Cockran  is  at  Rome  urg- 
ing the  propriety  of  raising  Archbishop  Corrigan  to  the  cardinalate 
at  the  next  Consistory.  Your  correspondent  is  in  a  position  to  state 
that  Mr.  Cockran  will  not  succeed.  If  the  Pope  decides  upon  an- 
other American  cardinal,  the  choice  will  not  fall  on  either  Arch- 
bishop Corrigan  or  Archbishop  Ireland.  Archbishop  Ryan  of  Phil- 
adelphia is  the  only  one  who  has  the  remotest  chance.  The  metro- 
politans of  New  York  and  St.  Paul  will  not  be  considered." 

This  is  a  very  funny  combination.  Five  years  ago  a  Chicago  priest 
told  me  that  he  had  seen  the  official  letter  offering  the  next  Ameri- 
can cardinalate  to  Archbishop  Ireland;  but  I  have  had  various  rea- 
sons since  then  to  learn  that  the  word  of  my  informer  was  not  to  be 
relied  on  ;  and  various  refractory  trifles  have  occurred  during  these 
past  five  years  to  indicate  that  his  Grace  of  St.  Paul  is  not  in  any 
immediate  danger  of  being  overwhelmed  with  honors  from  Rome. 

Within  the  last  twelve  months  certain  secular  newspapers  re- 
ported a  genial  pleasantry  as  passing  between  his  Grace  of  Phila- 


244  THE  GLOBE. 

delphia  and  Cardinal  Gibbons,  the  latter  having  twitted  the  former 
that  as  he  had  one  red  cap  already  he  need  not  be  expecting  another 
from  Eome.  His  Grace  of  Philadelphia  replied  that  having  received 
his  auburn  adornment  from  nature  he  was  not  dependent  on  any 
human  power  for  the  bestowal  of  that  honor  upon  him.  So  it 
seems  that  Archbishop  Eyan  is  already  well  supplied  with  a  carmine 
cranial  covering,  though  his  recent  silver  jubilee  would  appear  to 
class  him  among  those  not  wholly  opposed  to  the  white  metal.  In 
truth  many  things  seem  strangely  mixed  in  these  hilarious  days  of 
silver  and  other  jubilees.  Are  they  not  getting  a  little  too  numer- 
ous anyway  ? 

I  had  always  looked  upon  it  as  one  of  the  glories  of  the  Roman. 
Catholic  priesthood  that  they  sank  their  individuality  in  the  majesty 
of  the  Church  herself,  but  in  these  days  there  seems  to  be  every  sort 
of  "  Hurrah,  boys  !  "  from  a  wooden  wedding  to  a  golden  jubilee — 
the  latter  it  seems  to  me  being  quite  excusable.  I  mean  no  reflection 
upon  the  silver  affair  in  Philadelphia.  The  very  fact  that  Arch- 
bishop liyan  could  gather  among  the  speakers  in  his  honor  such 
confirmed  old  sinners  as  Col.  McClure,  and  ex-Judge  Thayer,  would 
seem  to  imply  that  he  has  many  popular  qualities  of  mind  and 
heart  other  than  those  usually  recognized  by  the  straight-laced 
saints  and  angels. 

Indeed  it  is  a  matter  of  newspaper  history  that  His  Grace  of  Phil- 
adelphia has  now  and  again  given  the  honor  of  his  presence  and  the 
brilliancy  of  his  wit  to  the  high  old  times,  known  as  the  banquets 
of  the  Clover  Club,  and  he  may  not  always  have  been  morbidly  con- 
scientious in  his  denunciation  of  those  wrenchings  of  justice  for 
which  the  courts  of  Philadelphia  have  been  famous  since  his  Grace, 
the  present  Archbishop,  has  been  a  resident  and  the  chief  father  of 
souls  in  the  City  of  Brotherly  Love. 

But  every  dog  has  his  day.  I  see  that  Wanamaker  is  out  denounc- 
ing political  corruption  in  the  management  of  elections.  Of  course 
it  is  a  shame  that  he  was  not  made  United  States  Senator — but 
having  spent  all  his  spare  cash  in  that  losing  game,  what  could  he 
expect  but  neglect  on  the  part  of  Mark  Hanna  &  Co.  What  saints 
these  mortals  be  ! 

For  my  own  part,  and,  seriously,  I  should  be  delighted  to  learn 
that  the  cardinalate  had  been  conferred  upon  either  Archbishop 
Corrigan,  Archbishop  Ryan,  or  Archbishop  Feehan — and  I  am  just 
as  free  to  confess  that  as  Archbishop  Feehan — though  far  the 


GLOBE  NOTES.  246 

quieter — seems  to  me  the  abler  man  of  the  three,  I  should  be  most 
happy  to  see  the  highest  honors  of  the  Church  conferred  upon  his 
Grace  of  Chicago. 

But  the  funniest  part  of  this  entire  proceeding  is  that  Bourke 
Cockran  should  be  at  Rome  as  the  ecclesiastical  envoy  and  honor- 
seeker  for  his  Grace  of  New  York. 

A  few  months  ago  this  renegade  of  Tammany  Democracy  was 
making  an  awful  fool  of  himself  all  over  this  country  orating  for 
McKinley.  Next  he  was  making  a  still  greater  clown  of  himself 
in  Boston  trying  to  explain  to  the  hard-headed  Yankees  how  it  was 
that  the  prosperity  promised  if  McKinley  were  elected  had  not  come. 
But  it  had  come  to  Bourke  out  of  the  $18,000,000  contributed  by 
the  rascally  plutocrats  who  purchased  McKinley's  election.  And 
now  that  this  noisy  spread-eagle  outcast  from  Tammany,  this  tem- 
porary hired  slave  of  Mark  Ilanna  should  be  in  Rome  as  the  honored 
representative  of  Archbishop  Corrigan,  is  more  than  I  can  believe. 

I  would  rather  believe  that  the  Freeman's  Journal  which  recently 
opened  its  pages  to  publish  a  sort  of  true  report  and  defense  of 
Archbishop  Ireland's  Lenten  harangue  in  Washington,  knowing 
all  the  while  that  such  proceeding  would  be  exceedingly  offensive 
to  his  Grace  of  New  York,  had  entered  into  a  kind  of  Catholic  plot 
to  annoy  Corrigan.  But  if  it  should  eventually  appear  that  Bourke 
Cockran  was  sent  to  Rome  in  the  interests  of  Archbishop  Corrigan 
and  with  the  i^rchbishop's  approval  then  I  pray  God  that  never  an- 
other honor  of  any  kind  may  fall  upon  the  kindly  but  not  overly 
able  brow  of  his  Grace  of  New  York. 

In  a  word  I  draw  the  line  on  Cockran  as  an  utter  blatherskite 
hireling  of  Republican  sharks,  and  with  him  I  would  class  and  cover^ 
with  eternal  soorn  that  other  Catholic  hireling — Powderly.     If 
they  are  practical  Catholics  may  heaven  lead  me  some  other  way. 

This  to  me  is  the  crucial  point  in  the  so-called  Freeman's  Journal 
correspondence. 

There  are  however  still  other  ways  of  looking  at  this  strange  com- 
bination. Cockran  was  the  tool  of  certain  plutocratic  cliques  in  the 
East  and  in  the  Southwest  and  Northwest,  and  if  his  so-called  ora- 
torical services  to  last  year's  campaign  of  the  money-grabbers  •  and 
the  land-grabbers  have  made  him  so  valuable  in  the  eyes  of  thieves 
that  he  has  at  the  same  time  become  the  accredited  honor  seeker,  at 
Rome,  for  Archbishop  Corrigan,  why  he  may  even  become  the  rec- 
onciler of  Ireland  and  Corrigan,  and  these  gentlemen — plus  Mr. 


246  THE  GLOBE. 

Whitelaw  Reid — the  questionable  capturer  of  the  Xew  York  Trib- 
une, and  one  of  the  most  noted  sleuth  hounds  of  our  modem  effete 
and  nauseating  Republicanism,  may  all  unite  perhaps  with  Wana- 
maker  and  make  a  sort  of  Catholic  count  or  lay  cardinal  out  of 
Bourke  Cockran  himself.  One  good  turn  deserves  another.  It  is 
a  mad  world,  my  masters,  but  there  are  a  few  of  us  not  yet  scared 
by  the  storms  or  plots  of  hell. 

«  «  *  4c    ■  ♦  *  4c 

When  the  matter  for  this  number  of  the  Globe  was  all  ready 
for  the  printers  I  received  a  pamphlet  entitled  "  Archbishop  Ireland 
as  He  Is."  Perhaps  it  was  fortunate  that  there  was  not  space  in  this 
issue  for  a  review  of  that  pamphlet ;  for  after  reading  it  I  thought 
of  telegraphing  to  Bryan,  Tillman,  and  the  Texas  Iconoclast  for  the 
loan  of  a  few  extra  adjectives  wherewith  to  express  my  unutterable 
indignation  toward  a  certain  American  prelate  who  has  recently 
been  posing  as  the  special  advocate  of  Leo  XIII.  I  intend  to  review 
said  pamphlet  in  the  next  Globe  and  to  lay  bare  to  the  sunlight 
every  important  fact  that  it  contains. 

H*  V  "n  'p  V        .  ^  nt 

In  concluding  these  Globe  "  Notes,"  I  am  moved  to  say  that  the 
two  months  elapsing  between  the  issue  of  the  March  Globe  and 
this  writing — May  13,  1897 — have  been  the  most  successful  two 
months  in  the  history  of  the  Globe  Review,  and  that  I  am  unspeak- 
ably grateful  to  those  hundreds  of  subscribers  who  have,  during 
this  period,  responded  so  promptly- and  so  generously  to  the  claims 
which  the  Globe  has  made  upon  them.  A  few  weak-kneed  gentle- 
men have  fallen  away,  but  a  much  larger  number  of  new  subscribers 
have  come  to  fill  their  places,  and  the  Globe  is  now  selling  better 
through  trade  agencies  than  it  has  ever  sold  before. 

William  Henry  Thorne. 


-e 


THE    GL03E. 

:no.  xxYii. 


SEPTEMBEK,  1897. 


IN  MEMORIAM. 


"  In  the  midst  of  life  we  are  in  death  "  ;  sooner  or  later  this  great 
saying  comes  home  to  us  all,  and  Heaven  only  knows  whose  firm 
footing  on  this  earth  the  feared  and  famous  reaper  will  next  cut 
entirely  away. 

One  after  another  good  friends  of  the  Globe  Eeview  have  ceased 
to  send  in  their  subscriptions,  their  kind  words  of  cheer  and  bless- 
ing, and  have  passed  to  that  account  which  is  balanced  according 
to  laws  of  justice  but  dimly  mirrored  in  any  of  the  courts  and  count- 
ing-rooms of  this  world — and  I  have  said  nothing  of  their  departure, 
that  is,  I  have  uttered  no  public  word;  but  during  the  past  summer 
the  hand  of  death  seems  to  have  been  gathering  on  every  side,  till 
at  last  it  has  seemed  to  me  but  just  to  say  some  few  words  in  memory 
of  the  dead. 

Within  a  year  after  founding  this  magazine  I  noticed  with  pleas- 
ure that  some  of  the  most  appreciative  yet  discriminating  public 
notices  made  of  it  came  from  the  Boston  Herald,  and  this  was  all  the 
more  surprising  and  gratifying  because,  of  fixed  purpose,  and  from 
the  start,  I  had  pledged  to  heaven  all  the  strength  of  my  soul  against 
the  diluted  absurdities  of  Emersonian  transcendentalism  as  only  a 
new  and  flimsy  expression  of  various  worn-out  errors  that  ought  to 
have  been  laughed  off  the  face  of  the  earth  centuries  before  Emer- 
son was  bom;  and,  sure  enough,  for  some  reason  or  another,  this 
giddy-headed  moonshine  has  faded  fast  during  these  last  ten  years. 

VOL.  VII.— 17. 


248  THE  OLOBE. 

I  did  not  then  know  by  whom  these  Herald  notices  were  written; 
but  two  or  three  years  later  I  learned  from  mutual  friends  that  they 
were  the  work  of  Rev.  Julius  H.  Ward,  fomieriy  a  rector  in  the 
Protestant  Episcopal  Church.  Later,  I  met  Mr.  Ward,  and  had 
various  hearty  interviews  with  him,  and  I  have  always  held  it 
greatly  to  his  credit  that  even  when  this  magazine  became  Eoman 
Catholic  in  its  sympathies  and  purposes,  Mr.  Ward's  notices  in  the 
Herald  were  always  more  just  than  I  had  any  right  to  expect;  and 
in  all  my  talks  with  him  I  found  him  a  fair-minded  and  earnest 
man.  About  two  years  ago  he  had  an  excellent  article  in  this  maga- 
zine in  review  of  Balfour's  Foundations  of  Belief. 

He  was  hardly  more  than  sixty  years  of  age,  and  yet  before  me 
are  various  newspaper  clippings  telling  the  brief,  sad  story  of  over- 
work, over-worry,  an  insane  asylum,  and  an  untimely  death. 

Not  wholly  content  in  the  harness-work  of  the  ministry,  I  gather 
that  Mr.  Ward  essayed  public  lecturing,  as  Emerson  and  Joseph 
Cook  had  done  before  him;  but  he  was  neither  an  Emerson  nor  a 
Joseph  Cook,  far  as  both  of  these  men  were  from  any  clear  and 
comprehensive  view  of  Christian  truth  and  Christian  history.  I 
think  it  was  the  once  famous  lecturer.  Dr.  Lord,  who  said  that  in 
order  to  be  a  reformer  a  man  must  have  stomach  and  weight  as  well 
as  an  active  brain.  Mr.  Ward  was  rather  a  frail,  short  man,  of  the 
Henry  Longfellow  type  of  face  and  build,  taken  to  the  study  of 
theology  and  social  reform;  but  he  was  sharper-featured  than  Long- 
fellow, and  it  was  this  sharp-featured- Yankee,  earnest  desire  to  do 
and  be  something  beyond  his  genius  that  hurried  him — via  news- 
paper editorial  writing  and  literary  work — to  a  condition  of  mental 
collapse  and  an  early  grave.  He  was  one  of  the  best  of  a  fast-fading 
type  of  New  England  men,  quick  of  intellect,  earnest  and  pure  of 
purpose,  wiry  and  tough  of  being,  but  over-elate  with  the  poor 
shams  and  dreams  of  liberty  that  modern  Protestantism  has  hurled 
in  a  muddle  of  midnight  upon  our  day  and  generation. 

I  could  speak  more  at  length  of  his  work,  performed,  and  pro- 
posed but  not  performed;  but,  as  there  is  no  abiding-place  in  this 
world  for  the  work  he  did,  except  in  the  appreciative  memories  of 
the  present  generation,  such  references  would  be  vain.  Apparently 
it  would  have  been  better  could  he  have  gone  on  preaching  snch 
gospel  as  the  Episcopal  Church  would  allow;  but  this  very  unrest 
— only  one  of  a  thousand  similar  unrests  that  are  harassing  the  Prot- 
estant clergy  of  our  time — is  in  itself  a  helpful  evidence  of  the 


IN  MEMORIAM.  249 

tottering  and  crumbling  walls  of  the  rebellious  temples  among 
whose  presages  of  ruin  Ward  was  born  and  reared. 

It  is  therefore  in  the  cultured  and  honest  purposes  of  the  man 
rather  than  in  the  serious  work  he  did  or  dreamed  of  doing  that 
his  friends  must  find  ground  for  the  human  praises  with  which  we 
are  only  too  glad  to  crown  the  worthy  dead. 

Between  three  and  four  years  ago,  when  the  office  of  the  Globe 
Eeview  was  in  Chicago,  I  received,  one  day,  a  closely-written,  well- 
filled  manuscript  article  in  advocacy  of  the  temporal  power  of  the 
Popes.  It  was  an  able,  well-thought-out  piece  of  work,  and  as  it 
hailed  from  Boston,  I  gave  the  article  especial  and  careful  attention. 
It  advocated  the  restoration  and  the  perpetuity  of  the  Pope's  tem- 
poral sovereignty  on  the  well-worn  ground  that  the  temporal  power 
was  necessary  in  order  to  the  free  and  perfect  execution  of  the  Pope's 
spiritual  headship  of  the  Catholic  Church. 

The  author  of  this  article  was  Mr.  James  Finn,  of  Boston.  The 
work  was  well  done,  as  I  said,  but  the  position  taken  seemed  to  me 
so  false  and  untenable  that  I  wrote  in  reply,  and  published  in  the 
same  number  of  the  Globe  that  contained  Mr.  Finn's  article,  my 
own  article,  "  Abandon  the  Pope's  Temporal  Sovereignty,"  which, 
though  much  praised  and  abused,  as  far  as  I  know,  has  never  been 
satisfactorily  answered. 

The  appearance  of  these  two  articles  in  Number  15  of  the  Globe 
gave  rise  to  a  good  deal  of  discussion  and  led,  among  other  things, 
to  a  brief  correspondence  between  Mr.  Finn  and  myself.  Through 
him  I  learned  of  other  writings  of  his,  of  expectations  of  fame  and 
remuneration  which,  alas!  never  came. 

I  never  met  Mr.  Finn  personally,  but  this  correspondence  left 
upon  my  mind  the  clear  impression  that  the  author  named  was  one 
of  those  choice,  refined,  consecrated  souls,  given  to  study  and  to 
work  for  his  fellow-men;  a  man  of  whom  the  world — especially  the 
age  and  corner  of  it  in  which  he  lived — was  not  worthy.  Hence  I 
was  not  surprised  to  learn,  within  a  few  days  of  the  reception  of 
the  news  of  Mr.  Ward's  death,  that  Mr.  Finn  had  died,  in  peace, 
but  leaving  as  legacy  for  his  children  only  the  good  name  and 
stainless  influence -of  a  beautiful  life. 

I  have  long  ceased  to  rail  at  the  world  for  stoning  its  prophets 
and  crucifying  its  saviours.  It  is  the  world's  old  way,  and  prophets 
and  saviours  must  always  live  with  the  future  in  view  if  they  would 


250  THE  OLOBE. 

escape  the  despair  arising  from  neglect,  abuse,  and  every  form  of 
misunderstanding. 

I  am  not  sufficiently  familiar  with  the  average  work  and  life  of 
Mr.  James  Finn  to  affirm  more  or  less  of  his  existence,  but  this 
much  seemed  due  to  one  who  had  found  the  Globe  Review  among 
its  many  enemies  in  Boston  and  had  been  moved  to  write  a  capable 
article  for  its  pages.  In  truth,  the  early  summer  months  of  this 
year  found  me  not  only  in  serious  illness,  for  my  own  part,  but  every 
few  days  some  message  of  death  and  some  flutter  of  angels*  wings 
seemed  to  keep  my  nerves  in  perpetual  strain. 

Nearly  thirty  years  ago,  when  I  was  residing  in  Philadelphia  and 
preaching  on  Sundays  to  a  "  Liberal  Congregation  "  in  Spring  Gar- 
den Hall,  there  came  to  my  house,  one  day,  a  stranger  whose  card 
bore  the  name  of  De  Lancy  Crittenden.  It  proved  that  Mr.  Crit- 
tenden was  a  lawyer  from  Rochester,  N.  Y.,  and  that  one  of  his 
errands  to  Philadelphia  was  to  hear  me  preach  and  extend  to  me 
a  personal  invitation  to  visit  Rochester  and  fill  the  pulpit  of  the 
Unitarian  Church  there  for  a  time. 

Later  I  went  to  Rochester  and  preached  as  per  invitation,  was  a 
guest  at  the  home  of  the  Crittendens,  and  from  that  time  to  the 
present  year  Mr.  Crittenden  and  myself  kept  up  a  sort  of  distant 
but  kindly  friendship.  When  I  founded  the  Globe  Review  in 
1889  I  sent  him  a  first  copy,  and  promptly  received  a  characteristic* 
postal-card  in  reply. 

The  second  issue  of  the  Globe  contained  my  much-abused  ar- 
ticle, called  "  The  Infamy  and  Blasphemy  of  Divorce,"  and  next 
to  it  was  a  much  milder  and  quieter  article  on  certain  legal  aspects 
of  the  divorce  question  by  De  Lancy  Crittenden;  and  through  all 
the  years  of  stress  that  have  followed  the  founding  of  this  magazine, 
hardly  a  single  issue  has  failed  to  bring  in  quick  response  a  crowded 
little  postal-card  from  this  good  friend. 

Only  last  year  Mr.  Crittenden  had  an  article  in  the  Globe,  en- 
titled "  Religion  in  Politics."  It  was  not  wholly  the  Anti-A.  P.  A, 
article  that  I  was  expecting,  but  it  was  quietly  and  clearly  thought- 
ful; and,  on  the  whole,  though  Mr.  Crittenden  was  still  a  Unitarian, 
the  article  was  favorable  to  the  Catholic  Church. 

This  summer,  close  upon  the  heels  of  the  letter  from  Mr.  Finn's 
survivors  telling  me  of  his  death,  there  came,  not  my  good  friend^s 
cheery  and  incisive  postal-card,  but  letters  from  his  brothers  telling 
me  that  De  Lancy  Crittenden  was  dead. 


IN  MEMORIAM.  251 

Mr.  Crittenden  was  a  short,  spare,  wiry  little  man — never,  I  think, 
in  robust  physical  health,  but  always  vigorous  and  quick  of  mind, 
ready-witted,  an  enthusiastic  student  of  modern  literature,  and, 
as  he  grew  past  middle  life,  was  almost  the  exact  image  of  his 
father,  who  for  many  years  was  Librarian  in  one  of  the  Rochester 
libraries. 

Like  the  Rev.  Dr.  Ward,  Mr.  Crittenden  still  held  his  respect  for 
and  his  interest  in  the  Globe  Review  after  its  pages  were  devoted 
to  the  defense  of  Catholic  faith,  and  the  change  in  my  own  ecclesi- 
astical connection  made  no  change  in  our  personal  friendship.  He 
had  no  faith,  but  a  good  deal  more  principle  than  many  who  pro- 
fess to  have  faith  and  Catholic  zeal. 

At  a  little  further  distance  removed,  in  the  sense  that  they  were 
not  writers  for  the  Globe,  I  am  moved  to  embrace  in  these  kindly 
memories  three  or  four  other  good  friends  of  this  magazine  who 
have,  within  a  year  or  two,  passed  to  their  heavenly  reward. 

Within  a  few  hours  of  the  news  of  Mr.  Crittenden's  death  came 
the  sad  announcement  that  His  Grace,  Archbishop  Jannsens,  of 
New  Orleans,  while  at  sea  on  his  way  to  Europe,  via  New  York,  had 
breathed  his  last.  In  some  sense  this  seemed  to  me  the  saddest 
news  of  all. 

I  met  the  late  Archbishop  only  once,  for  a  little  while,  at  his 
residence  in  New  Orleans,  more  than  two  years  ago,  but  the  sturdy, 
strong  sense  of  the  man,  evidently  allied  with  fine  scholarship,  with 
great  integrity  of  soul  and  of  purpose,  and  the  shining  goodness,  the 
simple  and  heavenly  piety  of  his  life — all  apparent  in  his  honest 
face  and  unaffected  and  unpompous  manner — won  my  admiration, 
my  trust,  my  devotion  on  sight;  and  his  kind  words  to  me,  when 
forwarding  his  annual  subscriptions  to  the  Globe  Review,  indi- 
cated clearly  enough  that  his  exalted  position  had  not  blinded  his 
vision  to  the  value  of  Catholic  truth,  even  though  expressed  by 
one  in  my  position.  In  truth,  ecclesiastical  honors  and  position 
do  not  add  a  particle  to  the  real  value  of  any  truth,  nor  can  such 
honors  or  position  weaken  a  hair's  breadth  of  the  power  of  truth, 
though  it  were  uttered  by  a  victim  on  his  way  to  the  scaffold  or 
the  cross. 

In  a  word,  I  feel  that  the  Globe  and  its  editor — not  to  speak  of 
the  Church  and  the  Archbishop's  nearer  interests  and  friends — 
have  met  in  his  death  a  personal  loss  that  cannot  soon  be  filled. 


262  THE  GLOBE. 

I  hold  that  Archbishop  Jannscns  was  a  great  man  as  well  as  a 
good  man,  and  that  one  of  the  supremest  evidences  of  his  great- 
ness and  goodness  may  be  found  in  the  fact  that  he  never  posed 
for  popular  fame  or  applause.,  but  devoted  all  the  energies  of  his 
able  mind,  all  the  kindness  of  his  noble  and  benevolent  heart,  all 
the  scholarship  and  culture  of  his  accomplished  and  consecrated 
life,  to  the  archdiocese  over  which  heaven  had  placed  him  as  ex- 
emplar, ruler,  and  teacher;  and  in  this  particular  I  would  to  God 
that  some  of  the  rest  of  our  archbishops  would  follow  his  excellent 
example. 

"What  now  seems  to  me  but  a  few  weeks  earlier — ^though  I  think 
it  was  longer — came  the  news  of  the  death  of  Archbishop  Grace, 
of  St.  Paul,  Minn.  I  never  had  the  honor  of  meeting  the  venerable 
and  devoted  Dominican  prelate  of  St.  Paul,  but  he  had  long  been 
a  very  kindly  subscriber  to  this  magazine,  and,  only  a  little  while 
before  his  death,  had  sent  me  an  earnest  word  of  encouragement 
with  his  last  subscription. 

Naturally  the  Dominican  orders  of  priests  and  nuns  are  all  very 
dear  to  me;  for  it  was  through  the  earnest  and  patient  efforts  of 
the  Eev.  0.  A.  Walker,  O.P.,  formerly  Chaplain  of  St.  Clara's 
Academy,  Sinsinawa,  Wis.,  and  in  the  lovely  little  chapel  of  the 
Dominican  Sisters  at  Sinsinawa  that  I  was  received  into  the  Cath- 
olic Church;  and  when  I  learned  that  the  Archbishop  of  St.  Paul, 
whose  kind  letters  had  now  and  again  encouraged  me,  was  a  Domin- 
ican, I  was  all  the  more  grateful  as  these  letters  came  to  me. 

In  recent  years  the  quiet  and  sterling  qualities  of  the  late  Arch- 
bishop Grace,  as  compared  with  the  loud  and  ambitious  posings 
of  his  famous  successor,  only  served  to  endear  to  my  heart  still 
more  closely  the  good  and  modest  and  efficient  and  pious  and  able 
prelate,  who  has  now  gone  to  join  the  countless  throngs  of  hi^ 
white-robed  brethren  who  have  passed  before  him  into  the  lands 
of  sunshine  and  immortal  love. 

*  *  *  i^  m  *•» 

Something  of  the  same  sense  of  personal  loss  came  to  me  on  two 
occasions  last  year  when  I  heard  respectively,  of  the  death  of  Right 
Reverend  J.  J.  Conroy,  of  New  York,  and  that  of  Rev.  Fr.  Walter, 
of  Washington,  D.  C. 

While  the  office  of  the  Globe  was  still  in  Chicago — ^in  truth  soon 
after  I  was  received  into  the  Church — I  received  the  kindest  com- 


IN  MEMORIAM.  253 

nmnications  from  Bishop  Conroy.  And  when  I  finally  moved  the 
office  of  the  Globe  to  New  York,  I  learned  that  he  had  been  the 
first  to  introduce  it  to  several  of  the  more  intelligent  religious  en- 
gaged in  teaching  the  higher  classes  in  certain  New  York  convent 
schools.  At  the  same  time  I  learned  that  his  health  had  already 
grown  feeble,  and  soon  the  word  came  that  he  was  no  longer  among 
the  living  in  this  world. 

I  never  had  the  honor  of  his  personal  acquaintance,  but  his 
letters  to  me  and  the  hearty  greetings  of  some  of  the  noble  women 
to  whom  he  had  introduced  my  work  with  enthusiastic  utterances, 
which  modesty  forbids  my  using  here,  all  indicated  what  a  good 
friend  I  had  lost  when  Bishop  Conroy  yielded  his  citizenship  in 
this  world  for  the  higher  citizenship  of  the  well  redeemed. 

I  can  speak  in  almost  precisely  the  same  terms  and  in  the  same 
spirit  of  the  death  of  Eev.  Fr.  Walter,  late  of  Washington,  D.  C. 
His  letters  to  me  had  been  full  of  kindness  and  good  cheer.  In- 
deed, it  is  because  of  the  hearty  encouragement  of  the  class  of  priests 
and  prelates  I  am  here  naming,  and  which  from  other  parts  of  the 
land  is  still  daily  reaching  me,  that  I  have  been  able  and  still  am 
able  to  bear  up  under  the  abusive  and  misunderstanding  public 
notices  that  quite  other  orders  of  priests,  prelates,  and  laymen  feel 
called  upon  in  their  abundant  charity  now  and  again  to  heap  upon 
me;  and  if  in  view  of  these  contrasting  opinions  I  now  and  then 
grow  weary  of  turning  both  cheeks  to  my  smiters,  and  cry  out  "  Ye 
whited  sepulchers!  "  etc.,  I  beg  my  good  friends  to  be  a  little  patient 
with  me. 

It  is  not  that  I  fear  them — ^indeed  I  hardly  take  time  to  despise 
them — but  I  am  resolved,  if  possible,  even  at  the  risk  of  my  own 
wounded  feelings,  to  make  of  them  better,  squarer,  and  nobler  men. 
But  no  harsh  note  must  Jar  the  heart's  deep,  hidden,  unuttered 
symphony  that  sings  itself  back  of  these  last  words  of  dear  friends. 

Perhaps  a  little  farther  away  as  to  time,  but  still  seeming  very 
near  to  me,  came  the  news  of  the  death  of  my  good  friends,  James 
E.  Garretson,  M.D.,  and  A.  E.  Thomas,  M.D.,  both  of  Philadelphia. 

Dr.  Garretson  was  a  well-known  author  and  of  world-wide  fame 
as  a  surgeon.  For  many  years  he  was  Dean  of  the  Philadelphia 
Dental  College  and  a  professor  in  the  Medico-Chirurgical  College, 
and  Dr.  A.  R.  Thomas  was  for  many  years  Dean  of  the  Hahne- 


254  THE  GLOBE. 

mann  Medical  College  and  professor  of  anatomy  in  said  institution. 
As  these  gentlemen  represented  different  and  opposing  schools 
of  medicine,  it  is  doubtful  if  they  ever  met  personally,  though  they 
were  neighbors  in  the  locality  of  Sixteenth  and  Chestnut  Streets, 
Philadelphia,  for  many  years.  But  both  of  them  were  good  friends 
to  the  Globe  Review  and  its  editor. 

.Dr.  Garretson  was  of  Quaker  birth  and  training,  and  Dr.  Thomas, 
in  his  early  life,  affiliated  with  the  Baptists. 

While  I  was  pastor  of  the  Darby  Presbyterian  Church,  in  the 
suburbs  of  Philadelphia,  from  1865  to  1868,  Dr.  Garretson  pur- 
chased a  country  place  within  friendly  hailing  of  my  parsonage, 
and  was  a  frequent  attendant  at  the  services  of  my  church.  It  was 
here  and  under  these  circumstances  that  we  became  acquainted. 
It  was  a  period  of  immense  reading  and  of  corresponding  doubt  of 
Calvinistic  truth  with  me,  and  many  a  Sunday  after  my  morning 
sermon,  which  had  been  only  a  torrent  of  sentences  combating  the 
doubts  in  my  own  mind.  Dr.  Garretson  lingered  in  the  grounds 
between  the  church  and  the  parsonage  waiting  to  grasp  my  hand 
and  in  his  own  enthusiastic  way  to  say  many  very  kind  things  of 
my  very  faulty  sermons. 

Our  friendship  lasted  up  to  the  time  of  his  death,  covering  in 
all  a  period  of  nearly  thirty  years.  When  I  resolved  to  found  the 
Globe  Review  I  consulted  him  and  a  few  other  friends  in  Phila- 
delphia regarding  the  venture.  Dr.  Garretson  advised  against  it 
on  the  ground  that  the  field  was  already  crowded  and  also  on  the 
ground  that  the  risks  and  labors  were  too  much  for  any  one  man, 
and  that  in  fact  I  ought  to  be  engaged  in  the  very  highest  spheres 
of  teaching,  without  any  such  risks  and  labors.  "  But,"  said  he, 
"  put  me  down  for  two  copies  regularly,  if  you  finally  conclude  to 
undertake  the  work."  A  few  years  earlier  than  this  he  had  been 
instrumental  in  persuading  me  to  publish  in  book  form  the  essays 
contained  in  my  book  "  Modern  Idols." 

Now  and  again,  while  literary  editor  of  the  Philadelphia  Times, 
and  later  in  the  Globe  Review,  I  reviewed  some  of  his  literary 
books  with  considerable  severity,  always,  however,  insisting  in  pub- 
lic and  in  private  that  his  "  Oral  Surgery  "  was  a  very  able  work 
and  that  upon  it  would  rest  his  fame. 

He  finally  agreed  with  me  that  the  book  named  had  proved  the 
truth  of  my  estimate,  but  was  always  indignant  with  me  for  so 
severely  handling  his  smaller  books. 


IN  MEMORIAM,  255 

It  is  due,  nevertheless,  to  the  genial  kindness  of  his  nature  and 
also  to  his  good  Quaker  common-sense  to  say  here  that  he  never 
allowed  my  strictures  upon  his  books  to  interfere  with  the  sincere 
friendship  that  existed  between  us,  or  to  modify  the  very  exalted 
estimate  he  held  and  expressed  regarding  my  very  imperfect  work 
in  the  Globe  Review. 

It  is  still  further  to  his  credit  that,  though  holding  firmly  to  his 
own  medley  of  philosophico-religious  thought,  his  appreciation  of 
the  Globe  seemed  to  increase  after  its  editor  became  a  Catholic, 
and  letters  from  him  then  and  again  declared,  with  all  the  frank- 
ness of  long  friendship,  that  the  change  had  increased  rather  than 
diminished  the  power  of  said  editor's  work. 

Whatever  I  have  said  in  disparagement  of  some  of  his  own  pet 
books  was  said  with  all  the  sincerity  and  earnestness  characteristic 
of  my  work,  and  I  have  nothing  to  repent  of;  but  we  speak  only 
good  of  the  dead. 

Dr.  Garretson  was  tall,  considerably  above  the  average  height, 
slender,  straight  as  an  arrow,  inclined  to  baldness  from  early  middle 
life;  not  a  handsome  man,  but  always  with  a  certain  distinguished 
air.  The  students  of  the  college  in  which  he  lectured  were  devoted 
to  him,  large  numbers  of  afflicted  persons  who  had  been  aided  by 
his  skill  well-nigh  worshiped  him,  while  friends  and  enemies  alike 
admitted  his  exceptional  ability  in  the  special  line  of  his  chosen 
vocation.    In  the  long  hereafter  may  his  soul  rest  in  peace. 

Dr.  A.  R.  Thomas  was  a  much  less  conspicuous  person  in  his 
profession  and  scarcely  known  to  literature,  though  for  many  years 
at  the  head  of  his  college,  a  most  kindly  and  capable  practising 
physician,  and  the  idol  of  a  large  circle  of  co-workers  and  enthusi- 
astic friends. 

Dr.  Thomas  found  me  a  few  years  later  than  Dr.  Garretson,  when 
I  was  preaching  to  a  "liberal"  congregation  in  Spring  Garden 
Hall,  Philadelphia,  in  the  years  1868  and  1869,  and  was  one  of  a 
very  intelligent  company  of  people  who  had  been  drawn  together 
to  hear  what  the  escaped  Presbyterian  preacher  had  to  say;  and 
from  that  day  to  the  year  of  his  death  he  was  exceedingly  kind  to  me 
and  to  mine.  He  was  never  as  enthusiastic  in  his  expressions  con- 
cerning my  work  as  was  Dr.  Garretson.  In  truth,  he  was  a  far  less 
quickly  thinking  man,  but  he  was  one  of  the  handsomest,  kindest, 
gentlest,  and  most  capable  of  all  the  physicians  I  have  ever  known; 


256  THE  GLOBE. 

and  it  is  a  pleasure  to  me  to  "bear  this  slight  testimony  to  this  ex- 
ceptionally able  and  faithful  circle  of  men. 

Last,  but  perhaps  not  least,  and  quite  on  other  grounds  than 
those  of  friendship,  I  am  moved  to  pay  my  farewell  to  the  late 
Superior  of  the  Paulist  Fathers,  Rev.  Fr.  Hewitt,  who  took  wing 
for  unknown  heights  only  a  few  weeks  ago. 

I  have  not  been  kindly  of  late  in  my  mention  of  the  Paulist 
Fathers.  I  think  the  fault  and  the  provocation  are  with  them; 
but,  regardless  of  this  and  regardless  of  any  present  or  future  action 
on  their  part,  it  is  my  purpose  never  again  to  allow  any  unfratemal 
word  to  escape  my  pen  regarding  these  men;  and,  whether  on 
account  of  a  sort  of  nervous  superstition  on  my  part,  induced  by 
considerable  suffering,  or  by  a  real  and  providential  vision,  the 
passing  of  Father  Hewitt  is  the  sole  and  only  cause  that  led  me  to 
this  resolve.  Hence,  I  look  upon  him  as  a  sort  of  angel  out  of  whose 
starward  flight  this  resolution  came;  and  I  shall  explain,  even  at 
the  risk  of  being  abused  as  a  lunatic — in  which  light  I  believe  the 
amiable  and  gifted  editor  of  the  Antigonish,  Nova  Scotia,  Caslcei 
is  already  inclined  to  view  me. 

Very  early  in  the  morning  of  the  night  of  Fr.  Hewitt's  death  I 
was  awakened  by  what  we  will  call  a  very  vivid  dream.  There  was 
no  disturbance,  no  agitation  in  my  dream,  no  struggle,  no  dis- 
cussion, nor  any  apparent  provoking  feature  about  it  at  all;  but 
the  figure  of  a  man  hooded  like  a  monk  stood  at  my  bedside,  erect, 
silent,  and  the  expression  upon  the  face  of  my  visitor  was  so  cult- 
ured, so  refined,  so  pure,  so  kindly,  so  almost  ineffable  in  its  ex- 
alted kindliness,  that  I  was  wakened  into  consciousness  and  a  desire 
to  speak;  but  from  my  first  vision  of  the  visitor  he  seemed  in  the 
act  of  passing;  stood,  as  it  were,  toward  the  foot  of  my  bed  with 
head  turned  slightly  toward  me,  his  arms  folded  in  the  cloak  he 
seemed  to  wear,  and,  though  there  was  no  word  uttered  by  either 
my  visitor  or  myself,  the  language  of  his  look  was  plainly  and 
clearly  that  of  the  kindest,  almost  holiest,  farewell. 

As  I  awoke  the  vision  vanished,  and  while  I  was  still  puzzling 
over  the  identity  of  the  face  during  the  morning  hours  in  my 
office,  the  morning  papers  brought  the  news  that  Father  Hewitt 
had  breathed  his  last  during  that  past  night;  when,  all  at  once,  it 
came  to  me — why,  it  was  Father  Hewitt's  face  that  I  saw  in  my 
dream!  And  from  that  moment  I  have  felt  a  new  and  unusual  kind- 
ness toward  the  fraternity  of  which  he  was  the  honored  Superior. 


IN  MEMORIAM.  257 

I  never  had  the  honor  of  Father  Hewitt's  personal  acquaintance, 
but  the  various  pictures  of  him  that  I  have  studied  all  agree  in 
marking  him  as  one  of  the  ablest  and  best  of  that  group  of  New 
England  converts  to  the  Catholic  Church  who  founded  the  Paulist 
brotherhood. 

Having  made  the  study  of  physiognomy  a  specialty  for  nearly 
forty  years,  and  having  applied  it  to  all  races  and  grades  of  men  of 
any  consequence  in  this  world,  it  is  easy  for  me  to  locate  Father 
Hewitt  in  the  intellectual  hierarchy  of  New  England  during  the 
last  one  hundred  years,  and,  were  this  the  time  and  place,  it  would 
give  me  pleasure  to  so  locate  this  gifted  and  beautiful  soul.  But 
this  is  not  an  article  in  criticism;  it  is  simply  the  outflowing  of  my 
own  better  feelings  toward  an  exceptional  group  of  men,  all  of  whom, 
with  the  exception  of  the  last-named,  have  been  unusually  kind 
in  their  appreciation  of  the  work  I  am  at  least  trying  to  do  in  this 
world;  and  the  critical  mood  of  the  editor  of  the  Globe  Review 
is  quite  other  than  this,  though  at  heart  no  less  kind  and  human. 

It  will  have  been  seen  in  passing  that  these  gentlemen — now 
unseen  spirits  in  the  land  of  dreams — were  all  superior  men,  that 
they  belonged  to  different  creeds  and  professions,  that  they  were 
all  men  of  remarkable  integrity  and  nobility  of  soul;  and  I  might 
be  pardoned  if  I  here  3delded  to  more  elaborate  and  intense  ex- 
pression of  my  own  appreciation  of  their  invaluable  friendship,  now 
gone  forever,  except  as  the  dead  in  their  diviner  prayers  may  help 
us  still. 

But  I  must  not  yield  to  this.  I  am  most  grateful  to  heaven  for 
the  gift  of  such  friends  and  still  quite  as  grateful  for  the  fact  that, 
though  these  have  been  taken,  many  hundreds  of  the  appreciative 
readers  of  the  Globe  Review  are  of  the  same  type  and  quality,  and 
that  the  kind  words  of  the  living  that  daily  reach  me  are  as  dear 
to  me  as  the  memories  of  these  honored  dead. 

Spite  of  all  the  sorrows,  all  the  losses,  all  the  bitternesses  and 
wrongs  that  have  clouded  my  life  I  still  doubt  the  truth  of  the 
poet's  words,  that, 

"  Though  much  is  given  us  here  in  life. 
Still  more  is  taken  quite  away." 

In  fact,  when  I  consider  the  inner  winnings  of  the  soul  in  com- 
pensation for  the  losses  and  crosses  of  our  mortal  life,  and  the  con- 
stancy of  the  divine  economy  that  ever  seems  ready  to  crowd  with 


258  THE  GLOBE. 

living  sunrises  of  glory,  love,  and  peace  the  dark  and  vacant  spaces 
that  the  false  and  the  dead  have  left  us,  I  am  inclined  tQ  affirm 
the  opposite  of  the  poet's  assertion: 

"  But  who  shall  so  forecast  the  years 
And  find  in  loss  a  gain  to  match? 
Or  reach  a  hand  through  time  to  catch 
The  far-off  interest  of  tears? " 

William  Henry  Thorn e. 


MATER   DEI 


The  air  so  gently  kissed  by  fragrance  holy. 
The  soul  so  stilled  in  bliss  with  fullness  won, 
Mater  Dei  I 

For  joy  the  field  hath  borne  the  flower  lowly. 
Now  angels  hymn — the  coming  of  The  Son! 

0  chosen  One!   0  fairest  of  all  daughters! 

So  purposed  ere  earth's  ages  had  begun! 
Mater  Dei! 
0  fount  of  gardens!  well  of  living  waters! 

Give  forth  thy  life — the  coming  of  The  Son! 

Sweet  Light  in  gloom!  of  dangers  all  apprising — 
Now  hast  thou  Death's  proud  victory  undone — 
Mater  Dei! 

0  Dawn  immaculate!  in  splendor  rising — 
Come  strew  with  love — the  pathway  of  The  Son. 

Bring  fragrant  ointments — aromatic  spices. 
Bring  lily  blooms — ere  nears  The  Holy  One — 
Mater  Dei! 
And  deck  my  raptured  soul,  as  He  advances, 
Then — glad  will  be  the  coming  of  The  Son. 
New  York.  E.  C.  Melvin. 


PURE  TONE.  259 

PURE  TONE. 


One  bright  April  day  a  young  friend  came  to  me  with  a  profound 
question,  unconsciously  put,  yet  deserving  profound  answer. 

"  In  one  of  your  essays,"  he  said,  "  I  find  this:  *  We  love  Nature 
because  her  voice  is  harmonious.  We  are  weary  of  jangle  and  go 
to  her  in  search  of  pure  tone.'  Now,  I  have  been  wondering  what 
this  means.  Please  tell  me  more!  AVhat  is  pure  tone  and  how 
shall  we  seek  it?  Where  does  the  search  begin?  And  has  it  an 
end?'' 

I  was  glad  to  promise  written  reply;  for,  though  every  writer 
knows  how  often  hints  of  precious  truth  come  to  him  in  flashes 
and  glide  off  his  pen,  it  is  no  less  true  that  these  ideas  are  capable 
of  elucidation,  and  it  is  due  to  the  reader  not  to  push  him  off  into 
any  pale  limbo  of  gleams  or  doubtfulness. 

Surely  the  thought  in  question  is  not  misty,  save  as  we  make  it 
so.  The  skillful  piano-maker  knows  perfectly  what  he  means  by 
purity  of  tone,  in  case  of  a  fine  instrument.  Its  every  sound  must 
be  free  from  jar  or  defect — ^this  first! — ^next,  it  must  have  positive 
qualities.  Flatness  or  mediocrity  will  not  answer;  it  must  be  clear, 
sweet,  and  satisfactory  to  the  musical  ear,  within  the  range  of  sound 
it  produces.  It  may  not  possess  exceptional  qualities  of  depth,  rich- 
ness, or  glorious  resonance;  but  the  unmistakable,  unalloyed  ac- 
curacy of  crystal  vibration,  as  of  glass  bells,  must  be  had,  or  there 
is  no  purity  of  tone. 

The  value,  to  the  musician,  of  a  rare  violin,  an  Amati  or  Cre- 
mona, lies  in  this  same  quality.  Some  mysterious  combination  of 
shaped  wood,  strings,  and  surface  varnish,  ripened  by  age  through 
equally  mysterious  natural  processes,  issues  in  such  precious  mani- 
festation of  it,  that  the  artist  listens  in  breathless  admiration.  Nay, 
he  will  search  the  world  over  to  find  this  ancient  miracle  of  wood 
and  strings! 

In  the  bell-foundry  equally,  the  one  objective  point  is  purity 
of  tone.  The  proportions  of  bell-metal  are  graduated  with  extreme 
care,  its  quality  scrutinized,  and,  if  the  best  results  be  aimed  at, 
some  admixture  of  gold  and  silver  is  made. 

With  the  human  voice,  that  most  excellent  of  all  instruments, 
pure  tone  is  eagerly  sought,  yet  rarely  compassed.     Some  defect 


260  THE  GLOBE. 

or  weakness,  some  nasal  or  throaty  blur,  impairs  clearness,  in  a 
majority  of  cases.  But  for  this,  our  great  music-schools  would 
produce  prima-donnas. 

"  I  rarely  go  to  hear  vocal  music,"  remarked  a  sensitive  music- 
lover,  a  friend  of  mine,  on  one  occasion.  "  It  is  so  apt  to  disap- 
point one!  From  an  instrument  you  may  get  an  accurate  and 
reasonably  pure  tone;  but  the  singer  is  an  indeterminate  quantity!  " 
Of  all  but  the  great  "  stars  "  I  fancy  this  is  essentially  true. 
Impressarios  search  and  search;  yet  the  voice  of  perfectly  pure 
tone,  through  all  its  compass,  remains  a  rarity.  The  discovery  of 
it  usually  rewards  much  patient  effort;  sometimes,  becomes  the 
crown  of  a  teacher's  life-work. 

The  conscientious  artist  craves  a  similar  pureness  of  line  and 
color.  Purity  is  the  manifestation  of  that  Divine  energy,  wherein 
and  whereby  all  things  "  live  and  move  and  have  their  being.''  A 
dead  pureness  is  impossible.  The  Greek  lines,  the  most  exquisite 
on  earth,  before  whose  beauty  we  stand  tranced  and  breathless,  are 
living  lines.  Examine  such  a  line — note  the  thoughtful  progress 
of  its  curves  and  its  beautiful  self-restraint — and  you  will  see  how 
the  whole  is  vitalized!  No  dead  straightnesses,  as  of  Egyptian 
tombs,  no  passionate  moon-curves  of  licentiousness,  but  the  choice, 
deliberate  and  tranquil,  of  precisely  what  is  best;  the  result  being 
so  brimful  of  Divine  beauty  that  an  added  rose-leaf  would  overflow 
its  cup.  In  sculpture  and  architecture,  in  fresco,  fire-etching,  and 
the  work  of  the  draftsman  pure  lines  are  essentially  living  lines 
and  revelations  of  Divine  energy. 

This  is  true,  in  principle,  of  mere  substance.  The  crystal,  for 
example,  owes  what  we  call  its  purity  to  its  highly  organized  com- 
plexity; the  gem  depends  upon  it  for  direct  fire  and  flash,  its  own 
vivid  life.  Grind  both  to  powder,  and  you  have  the  same  substances 
still;  but  their  vital  purity  is  gone.  In  short,  there  is  a  profound 
why  and  wherefore  behind  all  this. 

A  similar  truth  holds  as  to  purity  of  color,  or  what  the  painter 
calls  "  pure  tone."  Says  Ruskin:  "  The  quality  of  color,  which  we 
term  purity,  is  dependent  on  the  full  energizing  of  the  rays  that 
compose  it." 

"  Seven  the  lamps,  where  spirits  walk  in  white." 

And  the  singer,  declaring  this,  has  poetized  a  truth.     The  light 
of  heaven  is  divisible,  like  the  gifts  of  the  Holy  Spirit.    As  more 


PURE  TONE,  261 

or  less  of  this  or  that  Divine  ray  is  absorbed,  we  have  the  varied 
spectrum.  The  individual  glory  of  the  great  master  hangs  on  his 
choice  of  color;  yet  the  masters,  one  and  all,  insist  upon  its  purity. 
Claude  Lorraine  dwelt  on  the  golden  quality  of  sunshine;  Titian, 
on  the  deep  blue  tones  of  sky,  rendering  these  to  perfection.  But 
none  had  dared  to  paint,  or  seem  even  to  have  seen  its  scarlet  and 
purple.  Then  came  Turner,  whose  peculiar  innovation  was  the 
perfecting  of  the  color  chord  by  means  of  scarlet.  Giorgione  mas- 
tered the  flame  tints,  rendering  them  with  translucent  purity,  as 
if  a  lamp  were  burning  behind  the  surface.  Veronese  paints  his 
wondrous  grays,  glorified  by  a  precious  touch,  perhaps,  of  pale  rose, 
the  very  perfection  of  color,  and  Rembrandt  the  darkness  of  red 
and  glowing  browns,  with  flashes  of  white  light.  Each  one  speaks 
through  his  brush,  as  the  spirit  gives  him  utterance. 

Of  the  violet  rays,  at  the  opposite  end  of  the  spectrum,  the  great 
painters  take  delicate  advantage.  "The  finer  the  eye  for  color," 
says  Euskin,  again,  "  the  less  it  will  require  to  gratify  it  intensely. 
But  that  little  must  be  supremely  good  and  pure,  as  the  finest  notes 
of  a  great  singer  which  are  so  near  to  silence.  And  a  great  colorist 
will  make  even  the  absence  of  color  lovely,  as  the  fading  of  the 
perfect  voice  makes  silence  sacred." 

The  great  religious  painters  are  pre-eminent  for  purity  of  color. 
They  use  fewer  mixed  hues.  To  express  the  holiness  of  saint  or 
angel  they  diminish  shadow,  that  the  medium  of  glorified  ether, 
wherein  these  are  thought  to  dwell,  may  be  fully  indicated.  More- 
over, they  aim  at  peculiar  purity  of  line.  A  certain  stateliness, 
almost  rigid,  in  their  view,  marks  the  dwellers  of  heaven — some* 
thing  apart  from  the  soft,  living  lines  of  earthly  significance. 

Herein,  also,  is  the  stronger,  loftier  side  of  the  late  Burne-Jones 
creations.  His  angels — thank  Heaven! — are  not  the  mere  winged 
people  with  pretty  faces — of  cheap  prettiness  at  that — which  deck 
our  Christmas  publications.  The  severe  lines  of  his  handiwork, 
the  touch  of  austerity,  tell  another  story.  He  gives  a  nineteenth- 
century  conception  of  the  angelic,  our  own  modern  notion  of  purity. 
It  diverges  curiously  from  the  older  types!  Verily,  our  tone  of 
mind  and  our  ideals  are  parted  from  the  Fra  Angelico  thought  by 
the  great  divergence  of  centuries.  That  would  be  a  nice  bit  of 
analysis,  which  should  show  this  variance  accurately,  tracing  it 
to  its  inner  sources!  For  every  age  has  its  own  absorption  of  the 
Divine,  chooses  its  own  rays  from  out  the  great  spectrum,  in^x- 


262  THE  GLOBE. 

haustible  forevermore.  There  is  "a  rainbow  round  about  the 
Throne." 

Yet  the  Angelico  ideal  remains,  in  its  own  way,  unapproachable. 
Its  transparency  of  clear  color,  its  Divine  pallor  of  rose  and  sky- 
blue,  its  gold  and  silver  of  unearthly  glitter  are,  one  and  all,  touches 
of  heaven.  Much  of  this  ideal  still  abides  in  the  Catholic  Church, 
despite  the  lapse  of  years,  and  is  part  of  her  perennial  charm. 

Yet  the  world  has  changed  in  its  relations  to  the  Unchanging. 
In  many  respects  it  has  turned  round;  and  the  fashionable  "  wheel  " 
only  typifies  this!  It  faces  west;  now,  not  east.  It  has  ideals  of 
progress,  and  has  caught  some  violet  rays,  invisible  of  old.  The 
trained  eye  of  the  modern  artist  is  said  to  see  violet  everywhere  in 
Nature,  which  explains  the  work  of  most  Impressionists.  Curiously, 
too,  these  violet  rays,  marking  the  extreme  of  the  solar  spectrum 
and  making  our  Modern  Painters  "  extremists  "  in  their  modes  of 
Art  expression,  are  the  chemical  rays.  Thus  science  touches  our 
ideals  of  color  and  purity,  in  a  way  never  known  before. 

Perhaps  what  I  said,  originally,  explains  somewhat  this  change 
which  has  passed  upon  our  ideas.  "  We  love  Nature,"  I  said,  "  be- 
cause her  voice  is  harmonious.  We  go  to  her  in  search  of  pure 
tone."  Now  the  mediaeval  painter  did  not  go  to  Nature,  in  this 
earnest  way.  He  would  paint  an  illumined  sky,  now  and  then,  and 
knew  its  value  as  a  background  for  figures;  but  beyond  this  he 
would  not  go.  He  felt  that  it  expressed  the  Infinite  and  sought  no 
more.  Still  less  did  he  know  of  Science,  as  a  mighty  revealer  of 
God's  thought. 

We  seem  to  be  reaching  the  Divine  by  a  new  path.  "  The  Lord, 
even  Jesus,  who  appeared  to  thee  on  the  way  as  thou  earnest,"  were 
the  opening  words  Ananias  said  to  Saul,  after  the  latter  had  seen 
the  wondrous  light,  and  the  way  Saul  took  was  his  own  way;  so 
we,  on  another  line  of  journeying,  may  also  meet  the  Divine,  able 
through  these  very  twin  rays  of  Science  and  Nature  to  dazzle  us, 
nay,  fling  us  down  with  our  faces  to  the  earth! 

Searching  for  pure  tone,  we  find  that  Nature  gives  us  much  of 
it.  A  part  of  the  question  before  us  is  how  to  seek  that  we  may 
surely  find.  As  in  all  quest  of  spiritual  things,  humility  is  requisite, 
and  patience.  "To  him  that  knocketh  it  shall  be  opened."  It 
takes  patience  to  stand  at  the  door  and  knock — and  a  degree  of 
lowliness.  It  is  for  lack  of  this  preparation  that  our  artists  "  sketch 
from  Nature  "  and  merely  caricature  her  sweetness.    Not  only  do 


PURE  TONE.  263 

they  miss  pure  color,  and  pure  tone,  but  in  their  self-sufficiency 
invent  atrocious  combinations.  Variety  shows  whereat  we  stand 
aghast.  Our  search  must  begin  with  humility — and  this  remains 
true  whether  we  aim  at  musical  or  Art  attainments,  or  at  the  higher 
glory  of  sanctity. 

The  calm  of  Nature  falls  on  our  hearts.  The  storm  and  stress 
of  business,  the  jar  of  contention,  the  bustle  of  society  are  ban- 
ished for  a  time,  and  in  the  hush  we  begin  to  feel  a  mighty  Presence. 
The  Divine  comes  forth  to  meet  us.  From  the  pure,  pale  blue  of 
the  overhanging  sky  it  looks  down;  how  steady  its  gaze,  how  soft 
and  tender!  From  the  ocean's  expanse  it  appeals  to  a  thousand 
summer  flutterers  along  its  shore;  it  glows  in  illumination  of  sunset 
or  haunts  the  snow-fields  of  the  world,  a-glitter  with  that  sharp 
whiteness  which  is  God's  own  m^essage  to  the  soul — and  who  shall 
say  we  have  not  found  purity,  even  here  on  earth?  It  is  pure  tone; 
ours,  and  infinitely  precious.  And  yet  its  underlying  tint  of  rose 
or  violet  may  be  a  new  thing,  a  revelation  to  our  own  age,  unknown 
to  Dante  or  Angelico. 

In  short,  the  nineteenth  century  has  its  spiritual  rights. 

"  Why  believe  in  the  saints  mediaeval 
And  not  in  the  saints  of  to-day?  " 

Our  vision  of  angels  may  be  that  of  Edwin  Burne-Jones,  yet  a 
pure  vision.  Our  thought  of  God  may  come  through  the  medium 
of  Nature,  yet  with  fullest  beauty  of  holiness.  What  is  science  but 
the  knowledge  of  Him,  in  His  laws  and  eternal  Kingship  of  the 
universe?  What  august  purity  in  this.  His  latest  revelation,  made 
even  to  us — this  poor,  perverse  generation!  Perhaps  the  Lord,  in 
His  mercy,  thinks  better  of  us  than  we  dare  think  of  ourselves. 

It  is  as  true  of  the  modern  poet,  and  even,  to  some  extent,  of  the 
modem  novelist,  that  this  recourse  to  Nature  has  become  a  sharp 
tendency.  To  get  at  purity  of  expression,  point,  brevity,  and  clear- 
ness is  the  aim  of  the  essayist;  to  add  thereto  that  inherent  music 
of  words  and  syllables  which  Sidney  Lanier  so  wonderfully  analyzed, 
is  that  of  the  poet;  while  the  novelist  strives  after  pure  types,  in 
depicting  character,  whether  national,  local,  or  purely  individual. 
They  know,  each  for  himself,  and  feel,  that  purity  is  brilliancy.  A 
single  beautiful  creation,  one  superb  character,  like  some  of  the 
Tennysonian  types,  or  some  pure  touch  of  Nature  strongly  insisted 
upon,  gives  the  best  effect.    Our  writers  really  touch  greatness  when 

VOL.  VII.  — 18. 


264  THE  GLOBE. 

they  grasp  this.  The  simplicities  of  Nature  give  pure  tone.  Re- 
versely, complicated,  muddled  thought,  intricacies  of  plot,  and  a 
multitude  of  wooden  characters  make  a  book  a  will-o'-the-wisp 
quagmire  or  a  puppet  show  without  the  quaint  attractions  of  Punch 
and  Judy. 

It  is  to  the  credit  of  our  litterateurs  that  they  seem  to  see  this. 
Without  entering  upon  disputed  points  of  greatness  or  reputation, 
it  is  not  uncommon  in  these  days  to  come  upon  some  book  of  the 
unpretending  sort  or  a  slender  collection  of  verse  by  a  new  writer 
perhaps,  or  one  little  known  to  fame,  which,  nevertheless,  shows  a 
soul  in  tone  with  Nature  and  catching  her  peculiar  freshness  as  of 
leafage  glittering  with  rain,  repeating  her  simpler  types  with  a 
purity  and  sweetness  past  gainsaying.  The  poems  of  Ina  Coolbrith 
and  Lisette  Woodworth  Reese  are  examples  in  point,  and  the  less- 
known  but  very  beautiful  work  of  Anna  Boynton  Averill. 

I  am  not  sure  that  our  artists  might  not  take  a  lesson  from  their 
cousins,  the  poets,  greatly  to  their  own  profit,  in  this  matter  of  pure 
color.  Loss  of  purity  is  loss  of  light;  hence,  loss  of  glitter,  sparkle, 
and  radiance;  hence,  loss  of  beautiful  effect.  This  is  true  of  higher 
art  than  that  which  goes  to  the  making  of  stained  glass.  Tiffany's 
methods  and  creations  are  suggestive  in  other  lines;  and  the  im- 
pressionist who  arrives  at  this  notion  of  purity,  grasping  the  pro- 
found principle  and  divinity  of  it,  is  making  giant  strides  to  fame. 

In  a  word,  behind  all  artistic,  musical,  and  literary  composition, 
as  behind  the  success  of  the  stage  performer,  stands  a  kind  of  in- 
tellectual lucidity,  a  clearness  of  ideal  conception,  known  to  us 
as  purity  of  thought.  The  same  quality,  in  the  moral  world,  we 
style  "  singleness  of  heart."  It  is  more  of  a  power  than  we  think. 
It  grasps  diverse  elements  and  brings  them  into  unity,  molds  masses, 
groups,  and  individuals  into  a  complex  whole,  controls  in  calm 
dominion  the  countless  parts  of  a  great  sonata  or  a  Michael  Angelo 
fresco.  Hence,  wherever  this  clearness  of  mentality  abounds,  su- 
preme greatness,  moral,  intellectual,  or  actual,  is  not  far  off. 

This  element,  moreover,  naturally  wins  homage  from  every  soul 
that  recognizes  its  presence;  it  sways  the  great  public,  delights 
choicer  minds  and  forces  admiration  even  from  its  foes.  Nor  is 
the  reason  far  to  seek.  There  is  a  native  longing  in  the  human 
heart  for  a  purity  greater  than  its  own. 

King  David's  cry  after  the  heat  and  dust  of  battle  was  far  from 
any  thought  of  kingship.     "  Oh,  that  one  would  give  me  drink  of 


PURE  TONE.  265 

the  water  of  the  well  of  Bethlehem!  "  It  is  the  prayer  of  spiritual 
rather  than  actual  need;  the  innocence,  the  purity,  of  his  boy- 
hood, of  his  early  shepherd  life,  sprang  up  before  him  in  unutter- 
able vision  as  he  thought  of  those  crystal  waters.  Is  it  not  a  similar 
impulse  that  takes  our  great  merchant  from  Chicago  or  St.  Louis, 
the  scenes  of  his  commercial  victories,  back  again  to  the  East,  to 
the  farm-house  home  of  his  early  days?  We  wonder,  perhaps,  to 
see  him  buy  pond-lilies  or  Plymouth  Mayflowers  from  the  boy  who 
sells  them  on  the  train.  Is  there  no  vague  wish  to  come  in  touch 
with  what  he  feels  to  be  "  pure  tone  "  in  this  simple  act?  Is  it  not 
a  "  feeling  after  God  to  find  Him,  though  He  be  not  far  from  every 
one  of  us  "  ? 

This  idea  of  again  falling  in  touch  with  a  lost  purity  may  be 
the  beginning  of  penitence  and  a  return  to  peace;  the  Divine  energy 
being  a  moral  force,  and  of  limitless  power.  As  the  soprano  dom- 
inates, so  purity  dominates.  And  that  form  of  Christianity  which 
gets  the  most  of  it  and  gives  the  most  of  it,  will  get,  also,  the  ascend- 
ancy; whether  it  be  that  of  the  Puritan  with  his  iceberg  force  of 
moral  principle,  or  Catholicism  with  its  warm  cuUus  of  the  Blessed 
Virgin. 

For  it  calls  the  soul  from  imperfection  to  an  ideal  of  sanctity — 
conversely,  through  the  mighty  energizing  of  the  Holy  Spirit  en- 
abling the  soul  to  answer  this  call.  It  is  the  summons  of  the  ice- 
peak  and  the  snowfall,  of  the  daisy  that  whitens  the  meadows  and 
the  babe  in  its  cradle.  It  bids  the  painter  rehearse  his  vision  of 
angels,  the  musician  catch  their  purest  tones;  it  cries  out  to  the 
sculptor  from  the  perfectness  of  ancient  marbles,  white  as  sanctity 
itself;  it  speaks  to  a  willing  world  from  the  manger  at  Bethlehem, 
from  the  gracious  Madonna  and  the  Child  Jesus. 

Such  is  the  only  "  pure  tone  "  of  this  present  world.  Our  search 
for  it  is  ended  when  we  have  it  within  ourselves.  Then  our  souls 
fall  in  unison  with  it;  we  perceive  the  beauty  of  holiness,  and  the 
attuning  process  for  us  is  done. 

Thenceforward,  its  finer  melody  is  ours;  the  jar  of  outer  things 
cannot  perceptibly  affect  it;  it  increases  and  deepens  and  grows 
upon  us,  its  own  exceeding  great  reward. 

Gardiner,  Me,  Caroline  D.  Swan. 


266  TEE  GLOBE. 


FROM  LOWEST  DEPTHS. 


Temptations,  like  gaunt  wolves,  tear  at  my  breast; 
They  howl  and  snarl  and  will  not  let  me  rest; 
I  turn  and  flee,  but  still  they  follow  me — 
Oh,  God,  have  mercy — ^pity  me! 

I  struggle  hard,  but  fast  as  with  a  chain 
The  white  wolves  hold  me  captive,  and  again 
They  draw  me  back  to  cruel  slavery — 
Oh,  God,  have  mercy — pity  me  I 

Through  the  long  watches  of  the  gloom  of  night 
I  toss  and  moan,  but  still  they  haunt  my  sight; 
They  torture — mock  my  pain  and  misery — 
Oh,  God,  have  mercy — pity  me! 

For  one  brief  hour,  perchance,  they  fall  behind; 
And  I,  exulting,  and  with  peace  of  mind. 
Breathe  free,  when  lol  the  pack  comes  hurriedly — 
Oh,  God,  have  mercy — ^pity  me! 

In  vain — in  vain!  they  will  not  leave  their  prey; 
They  follow  step  by  step,  through  night  and  day, 
Watching,  if  I  of  Hope  forsaken  be — 
Oh,  God,  have  mercy — pity  me! 

Panting,  with  foam-flecked  mouths  and  burning  breath, 
They  follow  close,  like  vultures  scenting  death; 
Out  from  the  lowest  depths  I  cry  to  Thee, 
Oh,  God,  have  mercy — pity  me  I 
Boston,  Henbt  Cotle. 


ABOUT  THE   HIERARCHY. 


Since  the  issue  of  the  last  Globe  information  has  come  to  me 
from  various  sources  to  the  effect  that  His  Grace,  the  Archbishop 
of  New  York,  has  been  held  responsible  and  blamed  for  various 


ABOUT  THE  HIERARCHT.  267 

severe  criticisms  of  mine  upon  certain  so-called  Liberal  Catholic 
representatives  of  the  American  hierarchy. 

I  had  felt  and  feared  this,  now  and  again,  during  the  past  two 
years,  but  as  no  actual  complaints  bearing  upon  this  subject  had 
reached  me  I  felt  that  it  would  be  gratuitous,  if  not  presuming 
upon  the  importance  of  my  own  words,  to  volunteer  any  explana- 
tion.   Now,  however,  an  explanation  seems  proper,  if  not  obligatory. 

I  am  therefore  moved  to  say  of  my  own  volition  that  His  Grace, 
the  Archbishop  of  New  York,  has  never  been  responsible  for  any 
utterance  of  mine  in  this  Review,  on  any  subject  whatsoever;  that 
he  has  never  seen  or  known  of  any  utterances  in  this  magazine  until 
said  utterances  have  reached  him  in  the  regular  issues  of  the 
Globe,  when  these  have  been  sent  to  him  as  to  any  other  regular 
subscriber;  and  I  am  moved  to  add  that  any  man  who,  after  this 
simple  and  voluntary  statement  of  the  truth,  still  winks  his  eye 
or  nods  his  head  or  protrudes  his  lips  or  intimates  in  any  way  or 
anywhere  that  His  Grace  of  New  York  had  something  to  do  with 
Thome's .  criticism  of  Ireland  or  of  Keane,  or  of  any  one,  simply 
proves  the  absolute  untruthfulness  of  his  own  nature  and  shows 
thereby  that  he  is  incapable  of  either  believing  or  teaching  the  truth 
on  any  subject  whatsoever. 

I  do  not  wonder  that  certain  so-called  Liberal  American  Catholic 
prelates,  whom  I  have  recently  isolated  as  among  the  suspects  of 
nineteen  centuries  of  Catholic  orthodoxy,  should  have  suspected 
and  blamed  His  Grace  of  New  York  for  certain  criticisms  of  mine. 

In  the  first  place,  in  their  august  and  insufferable  conceit  it  would 
never  occur  to  them  that  a  Catholic  layman,  so-called,  could  have 
an  exalted  thought  of  criticism  worth  uttering,  especially  if  it  bore 
severely  on  their  own  untutored  posings  and  speech-makings;  or 
that  he  would  dare  to  utter  an  original  thought  of  criticism  regard- 
ing them,  even  if  he  should  by  any  marvelous  and  miraculous  in- 
terposition of  Providence  or  the  devil  be  favored  with  an  original 
and  independent  thought  at  all. 

In  the  next  place,  these  same  self-claimed  great  and  liberal  x\meri- 
can  Catholic  pet  representatives  of  Leo  XIII.  have  done  so  many 
injustices  toward  His  Grace,  the  Archbishop  of  New  York,  that  it 
is  the  most  natural  thing  in  the  world  for  them  to  suspect  him  of 
retaliating  in  their  own  despicable  and  underhanded  ways.  It  is 
always  the  wretch  who  perpetrates  a  wrong  upon  another  that  sus- 
pects his  victim  of  similar  evil. 


268  THE  GLOBE. 

I  do  not  pretend  to  champion  the  cause  of  any  archbishop  in 
particular,  and  when  any  one  of  them  steps  out  of  the  sphere  of  his 
own  exalted  vocation  into  literature,  sociology,  temperance,  politics, 
or  what  not,  I  hold  myself  free  to  criticise  him  in  these  outside 
spheres  as  freely  as  I  criticise  any  other  man.  Moreover,  I  am 
clearly  informed  by  those  who  heard  him  that  His  Grace  of  St. 
Paul,  in  a  public  speech  delivered  at  the  meeting  of  the  Plenary 
Council  of  Baltimore  a  few  years  ago,  invited  and  welcomed  free 
criticism  from  the  secular  press  of  the  country.  He  may  not  have 
been  aware  that  "  a  chiel  was  present  taking  notes,  and,  faith,  would 
print  them."  In  his  august  self-conceit  he  may  not  have  dreamed 
that  there  was  any  living  human  being  in  America  great  enough 
to  expose  the  utter  fallacy  and  abburdity  of  ninety  per  cent,  of  his 
own  public  utterances;  hence,  he  may  not  have  been  expecting  cer- 
tain Globe  criticisms  that  during  the  last  two  years  have  made  him 
madder  than  a  March  hare.  But  you  never  can  tell  who  is  around 
when  you  make  a  public  speech,  and  it  is  therefore  always  prudent 
to  keep  oneself  within  the  bounds  of  truth  and  modesty. 

But  whatever  may  have  been  the  subtle  and  underhanded  offences 
of  said  so-called  Liberal  American  Catholic  prelates  toward  His 
Grace  of  New  York  or  toward  other  prelates  and  persons  more 
gifted,  pious,  and  orthodox  than  themselves,  it  is  my  opinion,  based 
on  the  information  of  many  correspondents,  that  His  Grace  of  New 
York  never  has  retaliated  in  that  kind  or  in  any  kind  or  manner 
unworthy  the  dignity  and  manhood  and  Catholic  Christianity  of  a 
great  and  devoted  representative  of  the  eternal  Hierarchy  of  the 
Church  of  Home. 

In  simple  justice  to  myself  I  ought  to  say  here  that  if  there  is 
any  prelate,  priest,  or  man  in  the  United  States  or  elsewhere  so 
lost  to  all  the  refinements  of  human  honor  as  to  suppose  for  one 
moment  that  I  would  lend  or  sell  myself  or  the  pages  of  this  Review 
for  the  purpose  of  giving  expression  to  any  man's  revenge,  or  for 
any  other  unworthy  purpose,  such  miscreant  is  beneath  my  notice 
or  contempt.  In  a  word,  I  hold  myself  and  the  Archbishop  of  New 
York  above  any  such  low-bred  proceeding. 

In  evidence  of  this,  and  in  still  further  refutation  of  the  sus- 
picions heaped  upon  him  by  his  enemies,  I  am  moved  to  add  here 
that  during  the  present  year  His  Grace  of  New  York  has  invited  me 
to  a  personal  interview  for  the  very  purpose  of  suggesting  that  it 
would  be  gratifying  to  himself  and  more  in  accord  with  the  ideal 


ABOUT  THE  HIERARCHT.  269 

position  of  the  faithful  if  I  would  spare  the  hierarchy  in  my  crit- 
icisms, or  at  all  events  to  be  a  little  less  severe  in  these  criticisms. 

Of  course  I  called  his  attention  to  the  fact  that  the  Globe  Ke- 
viEW  is  my  own  property,  that  it  is  a  literary  and  in  some  sense  a 
business  enterprise,  and  that  its  editor  has  the  same  rights  that  the 
editor  of  any  other  newspaper  or  literary  periodical  has;  also,  that 
as  a  matter  of  fact  I  had  never  originated  any  of  these  criticisms 
on  any  member  of  the  hierarchy,  but  had  simply  put  the  sensible 
and  senseless  comments  of  other  Catholic  or  Protestant  editors  in 
new  light  and  in  new  language;  and  that  while  I  should  give  the 
most  earnest  and  respectful  attention  to  and  consideration  of  his 
suggestion,  I  should  very  respectfully  maintain  my  own  rights  as 
above. 

Nevertheless,  in  view  of  the  fraternal,  gentle,  and  kindly  spirit 
in  which  this  suggestion  was  made  to  me  by  His  Grace  of  New 
York,  plus  the  fact  that  the  very  men  he  would  shield  by  his  sug- 
gestion are  the  men  who  have  not  always  been  just  or  kind  to  him- 
self— thus  giving  an  air  of  pure  Christian  charity  to  his  suggestion 
— ^and  in  view  of  the  fact  that  His  Grace  of  New  York  never  for 
a  moment  assumed  an  attitude  or  used  the  language  of  his  own 
ecclesiastical  authority  in  this  interview,  but  rested  the  force  of 
his  suggestion  on  the  fact  that  the  Holy  Father  himself  had  made 
such  suggestion  or  request  general,  applying  it  to  all  the  faithful 
everywhere;  and  still  further,  in  view  of  the  fact  that  several  faith- 
ful subscribers  to  and  friends  of  the  Globe  Eeviev7  have  almost 
entreated  me  not  to  carry  out  my  purpose  of  reviewing  a  certain 
pamphlet  named  in  the  last  Globe  as  reflecting  severely  upon  His 
Grace  of  St.  Paul,  I  have  resolved,  for  the  present  at  least,  not  to 
review  that  pamphlet. 

I  do  not  abandon  my  purpose  of  writing  such  review,  and  there 
is  no  man  on  earth  that  has  a  right  to  forbid  me.  I  have  started 
three  times  to  do  it,  already;  but  it  seems  to  me  better — more  just 
to  myself,  to  the  Globe,  and  to  Archbishop  Ireland — that,  before 
writing  such  a  thorough  and  searching  review  as  I  had  planned, 
I  should  sift  more  carefully  the  truth  or  falsehood  of  the  pamphlet 
named — and  this  I  have  resolved  to  do. 

This  resolve,  however,  does  not  and  will  not  prevent  me  from 
making  such  comments  upon  any  of  the  extra,  outside,  political, 
or  other  speeches  and  conduct  of  any  prelate  as  I  may  be  moved 
to  make  at  any  time.    And  while  upon  this  subject  I  am  moved 


270  TEB  GLOBE. 

to  offer  certain  criticisms  upon  two  recent  utterances  and  phases 
of  this  question. 

For  more  than  two  years  I  have  been  sick  and  weary  of  the  fool- 
ish stuff  published  now  and  again  in  various  Catholic  papers,  to 
the  effect  that  Archbishop  Ireland  and  Bishop  Keane  were  the  espe- 
cial and  honored  pets  and  representatives  in  this  country  of  His 
Holiness,  Leo  XIII.;  and  I  have  been  quite  as  sick  of  the  fulsome 
and  foolish  flattery  heaped  upon  these  two  very  mediocre  men. 

I  have  no  inside  information  from  the  court  of  Rome.  In  fact, 
I  never  have  sought  inside  or  detective  information  from  any  human 
being.  It  has,  however,  been  proven  over  and  over  again  by  au- 
thoritative statements  that  there  is  no  truth  whatever  in  the  baby 
reports  that  Ireland  and  Keane  are  especial  pets  of  the  Pope,  or, 
especially,  his  trusted  advisers  regarding  American  affairs,  or  that 
they  especially  represent  his  own  ideas  regarding  America.  In  a 
word,  the  report  that  these  two  men  in  any  special  way  represent 
the  Pope  in  this  country  is  a  senseless  and  baseless  lie. 

I  shall  not  pursue  this  topic  as  far  as  it  has  reference  to  any 
proofs  to  be  derived  from  official  statement.  The  two  parties  named 
are  not  worth  such  an  official  statement,  one  way  or  the  other,  and 
it  would  be  beneath  the  dignity  of  Rome  or  of  the  Pope's  one  and 
only  special  representative  in  this  country  to  make  any  such  state- 
ment.   The  parties  named  are  not  worthy  of  such  honor. 

I  aim  writing  mainly  for  Americans  and  to  a  great  extent  for 
American  Catholics,  though  at  least  a  good  one-third  of  my  read- 
ers here  and  abroad  are  Protestants.  And  what  I  want  to  call  the 
attention  of  all  my  readers  to  is  this:  Have  they  ever  considered 
for  one  moment  the  humiliating  light  in  which  this  baby  report 
concerning  Ireland  and  Keane  places  the  other  and  far  abler  and 
more  important  members  of  the  American  Catholic  hierarchy? 
And  if  the  report  were  true  or  had  any  semblance  of  truth  in  it, 
do  they  not  see  that  the  fact,  if  it  existed,  would  be  in  itself  enough 
to  put  all  the  American  hierarchy  except  Ireland  and  Keane  in 
practical  rebellion  against  the  Pope  of  Rome? 

Is  the  Pope — any  Pope — such  a  fool  as  to  do  anything  of  this 
kind?  And  as  loyal  Catholic  Americans,  ought  we  not  to  think 
ten  times  before  daring  to  put  the  Pope  and  ninety-nine  per  cent, 
of  the  American  hierarchy  in  such  a  ridiculous  and  humiliating 
position?  Shall  we,  for  the  sake  of  pandering  to  the  noisy  pride 
und  ambition  of  two  comparatively  insignificant  prelates,  put  the 


ABOUT  TEE  HIERARCHY.  271 

Pope  and  the  vast  majority  of  the  American  hierarchy  in  such  a 
stupid  and  humiliating  position?  Are  these  two  little  bantam 
roosters  masters  of  all  the  barn-yards  of  the  world,  and  the  Pope 
besides?    A  pox  upon  such  silly  humbuggery! 

Again  and  in  another  light,  if  certain  hireling,  unthinking,  and 
light-headed  American  Catholic  editors  are  not  discriminating 
enough  to  distinguish  between  the  comparative  heads  and  values 
of  the  members  of  the  American  Catholic  hierarchy,  ought  they 
not  still  to  have  sufficient  reverence  and  regard  for  the  good  judg- 
ment of  the  Pope  to  know  or  believe  that  he  at  least  was  not  as 
stupid  as  themselves?  In  a  word,  does  not  the  Pope  know  the 
comparative  value  of  each  member  of  the  American  hierarchy? 
Did  he  not  appoint  them?  Has  he  no  brains?  no  sources  of  in- 
formation? no  good  advisers?  Alas!  But,  thank  God,  he  is  bet- 
ter informed,  even  on  American  subjects,  than  Ireland  and  Keane 
and  the  whole  bundle  of  their  senseless  and  slave-like  adorers.  I 
am  speaking  to  the  common  reason  and  common  honor  of  every 
Catholic  soul.  It  is  not  any  one  man,  but  the  hierarchy  as  a  whole, 
that  we  are  bound  to  honor  and  revere. 

Let  me  put  the  matter  in  still  another  light:  What  have  Ireland 
and  Keane  ever  said  or  done  that  should  make  them  worthy  of 
especial  honor  either  in  the  eyes  of  the  Pope  or  of  the  American 
people? 

Their  speeches  on  literature,  politics,  and  faith  are  honeycombed 
^\ith  sophistry,  blunders,  and  exaggeration.  Ireland's  management 
of  his  archdiocese,  as  far  as  I  can  learn  up  to  this  date,  partakes 
very  much  of  these  same  undesirable  qualities.  Keane's  manage- 
ment of  the  Washington  Catholic  University  seems  to  have  been 
crowded  with  the  same  qualities;  but  they  have  both  always  known 
the  one  art  of  popular  advertising. 

Barnum  knew  it  better  than  they,  but  I  arti  not  aware  that  the 
Pope  or  the  Almighty  ever  loved  or  honored  him  on  that  account. 
Wanamaker  knows  it  better  than  they,  but  even  the  American  peo- 
ple, stupid,  bungling,  contemptible,  and  contradictory  as  they  are 
in  all  their  public  declarations,  have  not  up  to  date  gone  crazy 
enough  to  "boom"  Wanamaker  as  one  especially  favored  of  the 
gods.  Indeed,  the  best  of  them  still  seem  inclined  to  think  that 
he  is  rather  favored  of  the  devil. 

Why  not  apply  the  same  logic  to  Ireland  and  Keane? 

For  more  than  forty  years  I  have  been  studying  the  heads,  faces. 


272  THE  GLOBE. 

and  works  of  the  leading  men  of  all  nations,  in  order  to  determine 
their  comparative  places  in  the  wider  hierarchy  of  the  eternal  Wal- 
hallas  of  intellectual  and  moral  fame,  and  for  the  last  five  or  six 
years  I  have  been  applying  something  of  the  power  and  knowledge 
thus  gained  to  a  comparative  study  of  the  real  value  of  certain  mem- 
bers of  the  American  hierarchy.  Here  are  a  few  of  my  conclusions; 
the  conclusions  only.  A  scientific  tracing  of  the  detail  of  these 
studies  would  weary  the  general  reader  and  might  convince  the 
editor  of  the  Northwest  Review  and  the  Antigonish  Casket  that  the 
editor  of  the  Globe  Review  was  not  a  lunatic  after  all.  But,  as 
I  do  not  wish  to  weary  my  subscribers  and  am  not  at  all  anxious  to 
disabuse  the  gigantic  intellects  of  the  editors  named,  I  will  not  go 
into  detail.  I  do  my  own  processes  of  thinking  and  I  do  not  ex- 
pect them  to  follow  me.    But  for  the  conclusions: 

According  to  every  light  and  law  of  physiognomy  and  according 
to  all  the  results  of  my  own  studies  in  this  line;  according  to  all 
the  facts  that  I  have  been  able  to  gather  concerning  the  entire 
management  of  their  respective  dioceses  during  the  past  years;  and 
according  to  all  the  laws  of  the  comparative  importance  of  posi- 
tions held  in  this  world,  any  one  of  the  archbishops  of  the  four 
leading  sees  in  America — that  is,  either  Archbishop  Williams  of 
Boston,  Archbishop  Corrigan  of  New  York,  Archbishop  Ryan  of 
Philadelphia,  or  Archbishop  Feehan  of  Chicago,  is  far  and  away, 
in  every  respect — mentally,  morally,  ecclesiastically,  and  officially — 
an  abler  and  a  better  man  than  Archbishop  Ireland.  In  fact,  I  am 
entirely  satisfied  that  Archbishop  Riordan  of  San  Francisco  is  more 
than  the  peer  of  Ireland  and  that  the  late  Archbishop  Jannsens  of 
New  Orleans  was,  in  every  sense,  vastly  his  superior. 

By  precisely  the  same  line  of  studies  I  have  reached  the  con- 
clusion that  either  Bishop  McGolrick  of  Duhith,  or  Bishop  Spal- 
ding of  Peoria,  or  Bishop  Horstman  of  Cleveland,  or  Bishop  McQuaid 
of  Rochester,  or  Bishop  Becker  of  Savannah,  and  I  doubt  not  any 
one  of  several  other  American  bishops  less  particularly  known  to 
me,  is,  in  every  way,  the  superior  of  Bishop  Keane;  and  yet,  who 
ever  hears  of  any  one  of  these  great  and  leading  archbishops  or  any 
one  of  these  gifted  and  faithful  bishops  outside  of  the  masterly  and 
splendid  management  of  their  own  archdioceses  and  dioceses? 

And  again,  I  say,  is  the  Pope  a  fool?  Does  he  not  know  all  that 
I  have  hinted  at  and  far  more?  And  again,  I  ask,  are  all  the  mem- 
bers of  the  American  hierarchy,  except  Ireland  and  Keane,  num- 
skulls and  nobodies? 


ABOUT  THE  HIERARGHT.  273 

Let  us  treat  them  all  fairly  and  honorably  and  make  no  such 
contemptible  and  invidious  preferences  as  certain  foolish  Catholic 
editors  have  made. 

Let  me  put  the  matter  in  still  another  light.  Mutual  friends  of 
Ireland  and  the  editor  of  the  Globe  Keview— and  quite  a  few  of  my 
subscribers  are  devoted  to  him — have  said  to  me  now  and  again, 
"  But  he  "—that  is.  His  Grace  of  St.  Paul—"  has  great  influence 
with  the  American  Government." 

Dear  friends,  the  American  Government  is  the  great  political 
prize  for  which  two  great  parties,  equally  American,  and  equally 
stupid  and  selfish,  are  forever  contending  in  this  country. 

Please  remember  also  that  Catholics,  like  Protestants,  are  vari- 
ously divided  between  these  two  great  parties — a  vast  majority  of 
the  Catholics,  however,  in  all  probability,  favoring  the  Democratic 
party;  but,  as  far  as  I  know,  Ireland  is  the  first  American  areh- 
bishop  who  has  determined  to  ignore  all  prudence,  all  common- 
sense,  and  all  ecclesiastical  self-respect  to  the  extent  of  dropping 
to  the  low  level  of  a  common  ward  politician  by  writing  and  gen- 
erally proclaiming  himself  a  partisan  politician.  And  as  he  took 
this  step  last  year,  and  thereby  still  further  ventilated  his  lack  of 
all  proper  sense  of  the  dignity  of  his  high  position,  and  at  the  same 
time  ventilated  alike  his  lack  of  knowledge  and  his  inability  of 
sound  reasoning  on  the  political  questions  under  dispute  in  this 
nation,  there  is  every  reason  to  suppose  that  he  had  some  desperate 
end  to  gain  by  dragging  his  purple  in  the  gutter  of  partisan  politics 
and  flying  in  the  face  of  a  vast  majority  of  the  Catholics  of  America. 

It  is  now  generally  understood  that  he  had  set  his  soul  upon 
getting  the  attorney-generalship,  and  that  for  purposes  which  I  am 
not  now  willing  to  name;  in  a  word,  that  he  sold  himself  and 
bartered  his  high  vocation  in  order  to  get  from  an  already  pur- 
chased administration  a  bargain  that  may  at  last  corrupt  one  of 
the  chief  fountains  of  supposed  justice  in  this  land,  and  hence  lead 
to  Ireland^s  own  eternal  disgrace. 

This  may  be  good  personal  diplomacy,  but  I  call  it  the  absolute 
negation  of  all  high  principle,  of  all  dignity,  of  all  Christianity, 
and  an  insult  to  the  majesty  of  the  hierarchy  of  America. 

In  conclusion  let  me  press  the  comparison  between  Ireland  and 
his  brethren  of  the  American  hierarchy  a  little  closer. 

Does  any  sane  man,  Protestant  or  Catholic,  imagine  for  a  mo- 
ment that,  if  by  any  fit  of  senseless  forgetfulncss  of  his  high  posi- 


274  THE  GLOBE, 

tion,  any  one  of  the  four  leading  archbishops  named  could  be  in- 
duced to  play  the  partisan  politician  in  the  same  way  that  Ireland 
played  it  last  year,  he  could  not  get  more  than  Ireland  has  gotten 
out  of  any  administration  so  favored? 

But  which  one  of  them  would  barter  the  Almighty  for  an 
attorney-generalship?  Which  one  of  them  could  so  far  forget  the 
majesty  of  his  vocation  as  to  smirch  it  in  the  dust  in  order  to  serve 
Major  McKinley  and  the  plutocrat  scoundrels^  who,  by  every  form 
of  misrepresentation  and  the  base  use  of  money,  purchased  and  se- 
cured his  position  as  President  of  the  United  States?  Not  one  of 
them. 

Thank  God  we  cannot  conceive  that  any  one  of  them  would  dare 
to  presume  to  think  of  doing  such  a  thing,  and  I  do  not  believe  that 
any  one  of  them  could  ever  be  induced  seriously  to  consider  the 
doing  of  such  a  thing. 

Again,  does  any  sane  man,  Protestant  or  CathoUc,  imagine  for 
a  moment  that  any  one  of  the  archbishops  named,  or  any  other 
prelate  in  the  United  States,  is  less  loyal  to  or  in  sympathy  with 
whatever  is  true  and  noble  in  American  life  and  history  than 
Ireland  is? 

On  the  contrary,  they  know  that  they  can  serve  their  country 
best  by  serving  God  and  His  Church  first  and  never  stooping  to 
any  partisan,  foolish,  or  dishonorable  act  at  all. 

Finally,  if  the  editor  of  the  Antigonish  Casket  or  the  editor  of 
any  other  small  shred  of  a  Catholic  newspaper  chooses  in  his 
momentary  madness  to  call  this  "  Thorneism,"  I  tell  him  simply 
that  it  is  the  eternal  truth  of  God,  upon  which  all  that  is  stable 
and  noble  and  worthy  in  the  political,  moral,  and  religious  civiliza- 
tion of  the  ages  has  been  built  and  must  be  built  to  the  end  of  time. 
And  I  appeal  to  the  enlightened  consciences  of  the  Catholics  of  the 
world,  lay  and  clerical,  to  uphold  me  in  these  discriminations,  which 
are  at  once  Catholic  and  divine. 

The  ground  taken  in  this  article  is  that,  while  in  deference  to 
the  kind  suggestion  of  the  Archbishop  of  New  York  it  is  my  pur- 
pose to  refrain  from  criticising  the  American  hierarchy  in  the 
future,  as  far  as  I  can  do  this  in  accordance  with  my  own  sense  of 
duty  as  a  reviewer  and  critic  of  the  public  works  and  actions  of 
public  men,  I  distinctly  and  emphatically  exclude  the  Archbishop 
of  St.  Paul,  Minn.,  from  this  exemption,  and  for  the  following  lucid 
reasons: 


THE  OLD  ROAD.  275 

(a)  Because  His  Grace  of  St.  Paul  insists  upon  disporting  himself 
before  the  public  in  a  manner,  to  my  mind,  utterly  unbecoming 
the  dignity  and  solemnity  of  his  office,  by  making  repeated  speeches 
and  writing  letters  for  the  public  press — which  letters  and  speeches 
I  believe  to  be  subversive  of  the  principles  of  all  true  religion  and 
civilization,  (b)  Because,  as  indicated  in  this  article,  he  has  pub- 
licly invited  and  welcomed  such  public  criticism  of  the  hierarchy  in 
general  and  of  himself  in  particular.  In  a  word,  I  mean  to  give  him 
what  he  has  asked  for  and  to  give  it  to  him  straight  and  strong, 
until,  of  sheer  good  sense  and  religious  reason,  he  makes  it  clear 
that  he  has  amended  his  ways. 

William  Henry  Thorne. 


THE   OLD   ROAD. 


The  old,  disused,  greenswardcd  road 
Which  lay  beyond  the  farm-house  door, 

How  with  a  magic  light  it  glowed 
In  days  that  are  no  more! 

Its  bordering  walls,  with  briers  o'ergrown, 

By  rustic  labor  rudely  piled. 
Were  giant  battlements  of  stone 

To  me,  a  gamesome  child. 

Its  plum-tree  was  a  castle  fair. 
Its  brook  a  river,  broad  and  free; 

And  every  bush  a  covert  where  ■ 

Some  savage  foe  might  be. 

And  far  away  a  palace-wall 
Upreared  its  splendors  to  the  skies; 

A  poplar,  silver-leaved  and  tall. 
It  seemed  to  other  eyes. 

Since  those  bright  hours,  in  many  a  clime 
I've  toiled  and  walked  o'er  many  a  strand. 

As,  ceaseless,  through  the  glass  of  Time, 
Has  coursed  the  silent  sand. 

But  were  there  stretched  before  my  ken 
The  earth's  expanse  of  land  and  sea, 

'Twere  not  so  large  a  world  as  then 
Was  that  old  road  to  me. 


276  THE  GLOBE. 


AARON   BURR   IN   MISSISSIPPI. 


In  April  of  1805,  immediately  after  Burr's  duel  with  Hamilton, 
a  trip  to  some  remote  region  seemed  the  most  advisable  course  for 
the  Vice-President.  The  French  possessions  on  the  Mexican  Gulf, 
lately  acquired  by  the  Union,  seemed  a  definite  and  interesting  goal, 
the  more  because  Burr's  widely  scattered  adherents  in  this  region 
and  in  the  West  asserted  themselves  with  renewed  stanchness  at 
the  injustice  done  the  dueling  code  in  the  arraignment  of  Aaron 
Burr. 

The  support  of  these  people  was  no  doubt  the  primary  suggestion 
of  the  intangible  Mexican  conquest.  One  thing  is  certain.  Burr 
started  on  his  first  trip  through  the  Southwest  full  of  legitimate 
speculations,  such  as  land  investments,  canal  building  round  the 
Falls  of  Ohio,  and  political  influence  in  the  West  equal  to  that 
which  had  passed  from  him  in  the  East.  His  voyage,  which  was  a 
quick  one  for  those  days,  was  one  continued  ovation.  At  Foit 
Massanac,  near  St.  Louis,  he  called  upon  General  Wilkison,  here 
stationed  at  his  headquarters.  The  general,  as  one  of  Burr's  in- 
timates, was  hand  in  glove  in  all  the  latter's  quickly  evolved  and 
just  as  rapidly  executed  plans.  He  was  also  the  last  to  bid  God- 
speed to  the  great  organizer  on  his  memorable  Southern  voyage. 

Once  in  Natchez,  Burr,  who  was  famous  from  boyhood  for  his 
gallantry,  brilliancy,  and  irresistible  attractions,  found  his  pictures 
and  busts  household  gods,  and  his  welcome  of  a  kind  that  intoxi- 
cated. He  was  received  everywhere  as  the  Vice-President,  by  men 
who  had  fought  his  political  battles  with  all  the  ardor  of  a  per- 
sonal cause,  and  by  women  who  loved  him  for  his  soft  eyes,  his 
bravery,  and  courtly  ways,  as  women  will  love  such  men  to  the  end 
of  the  world.  Burr  received  this  homage  naturally  as  a  monarch, 
but  while  overwhelmed  with  the  social  attention  he  loved,  his  alert 
brain  was  absorbing  all  available  information  and  shaping  huge 
conquests  for  Theodosia,  his  daughter,  and  "little  Gampy,"  his 
grandson.  His  journey  was  so  rapid  as  to  suggest  the  compre- 
hensive impression  of  a  bird's-eye  view,  the  southern  boundary  of 
which  was  New  Orleans. 

At  this  place,  with  a  letter  of  introduction  from  General  Wilki- 
son to  Daniel  Clark,  who  was  commander  of  city  troops  and  the 


AARON  BURR  IN  MISSISSIPPI.  277 

wealthiest  citizen  in  New  Orleans,  Burr  was  in  a  position  to  open 
important  negotiations.  He  lost  no  time  in  acquainting  himself 
with  the  resources  of  the  country  and  the  city  proper,  over  which 
theorists  supposed  he  would  enthrone  himself  as  monarch,  aided  by 
the  female  loveliness  and  remarkable  mind  of  his  daughter  Theo- 
dosia.  Never  failing  to  ingratiate  himself  with  a  power  to  whose 
influence  he  accorded  full  value — namely,  women — he  called  upon 
and  won  the  kindly  feeling,  interest,  and  prayers  of  the  Ursuline 
nuns,  keeping  ever  before  him  Mexico  and  the  vast  ramifying  hold 
of  the  religious  orders  in  all  Catholic  countries.  In  addition  to  this, 
he  confided  enough  to  Daniel  Clark  to  enlist  his  enthusiasm,  and, 
according  to  Matthew  L.  Davis,  Burr's  chosen  biographer,  induced 
Clark  to  pledge  himself  to  advance  fifty  thousand  dollars,  besides 
making  two  voyages  to  Vera  Cruz  in  the  capacity  of  a  spy. 

Suit's  vague  enterprise  was  now  breathing  itself  heavily  into  life, 
while  its  indefatigable  agitator  sped  back  to  Natchez,  unluckily  in 
the  midst  of  the  Kemper  Brothers  trouble.  At  the  moment  this 
affair  was  little  more  than  an  incident  showing  the  direction  of  the 
wind,  but  later  it  proved  a  very  formidable  cog  in  the  wheel  of  the 
Vice-President's  fortunes.  From  Natchez  he  pushed  on  through 
bogs  and  swamps,  over  swollen  streams,  and  under  a  broiling  August 
sun,  back  to  Nashville,  thence  to  Pittsburg  for  the  necessary  .sup- 
plies to  carry  out  his  purposes.  In  the  meantime  Wilkison,  who 
had  been  ordered  to  the  Natchez  post,  began  to  dwell  uneasily  on 
the  consequences  of  Burr's  movements  and  his  own  connection 
therewith.  The  Spanish  and  the  Kemper  Brothers  difiiculty  offered 
a  pretext  for  denouncing  Burr,  and  at  this  particular  moment 
Swartout's  delivery  of  his  leader's  letters  shocked  vacillating  Wilki- 
son into  hostile  action.  Convinced  that  prompt  measures  were 
Burr's  only  checkmates,  and  to  save  himself,  he  deserted  his  con- 
federate and  branded  him  forever  as  a  man  forsworn  to  his  country 
throughout  the  length  and  breadth  of  the  land. 

Was  Wilkison  true  to  the  Union?  Perhaps — even  so — in  a  clumsy 
fashion,  for  that  region,  the  possession  of  which  cost  the  whole  con- 
tinent such  wild  alarm,  was  but  saved  to  Mexico  thirty  years  longer, 
when  Houston,  Taylor,  Johnston,  and  Quitman  won  for  the  Union 
that  same  disputed  boundary. 

So  much  for  General  Wilkison  and  his  action  in  this  instance. 

Early  in  January  of  1807,  one  of  the  coldest  winters  ever  known 
to  the  South,  winds  swept  down  the  length  of  the  Mississippi  River 


278  THE  GLOBE. 

with  all  the  strength  of  wintry  blasts  rushing  through  mountain 
ravines.  One  of  those  mornings,  when  river-damp  sharpened  the 
bitter  cold  of  dawn,  Aaron  Burr,  with  five  hundred  men,  terrified 
the  already  panic-stricken  Mississippians  by  casting  anchor  on  the 
Louisiana  side,  at  the  mouth  of  Cole's  Creek. 

According  to  his  biographers,  that  first  trip  crystallized  Burr's 
plans  into  one  of  two,  as  circumstances  should  permit;  either  the 
conquest  of  Mexico  or  the  settlement  of  the  Ouchitta  lands.  Now 
was  to  come  the  test.  Oblivious  of  Wilkison's  desertion.  Burr  must 
have  sustained  a  paralyzing  shock  at  finding  his  way  suddenly 
blocked  by  almost  insuperable  obstacles,  especially  after  a  voyage 
which,  outside  its  practical  purpose,  was  one  long  dream  of  victory 
and  self-glorification.  The  late  Vice-President  suddenly  found 
himself  hemmed  in  on  all  sides.  Acting-Governor  Mead  had  de- 
spatched troops  up  the  country  to  intercept  the  approaching  enemy, 
charge  him  with  high  treason,  and  demand  his  unconditional  sur- 
render. But  it  required  more  than  this  spasmodic  enterprise  to 
confuse  a  man  of  Burr's  expedients.  All  these  preparations  and 
open  alarms  he  met  with  the  large-eyed  candor  and  innocence  of  a 
child.  He  walked  calmly  into  the  judicial  arms  and  gave  a  highly 
satisfactory  account  of  himself,  forswearing  anything  more  than 
the  lawful  settlement  of  his  Ouchitta  lands,  to  which  great  quan- 
tities of  agricultural  implements  gave  distinct  color.  However, 
Burr  himself  was  held  in  durance  like  a  highwayman  on  a  five- 
thousand  dollar  bond  furnished  by  Colonel  Benijah  Osman  and 
Lyman  Harding.  His  vessels  were  brought  to  Natchez  and  his  men 
discharged  on  parole. 

Now  came  the  question  of  trial. 

George  Poindexter,  Attorney-General,  was  of  the  opinion  that 
the  Supreme  Court  established  by  the  Legislature  of  the  Territory 
was  not  empowered  to  try  such  cases  as  Burr's.  Nevertheless  the 
trial  came  off,  the  result  of  which  Attorney  Poindexter  here  an- 
nounces to  Cowles  Mead,  governor: 

"  Burr  is  acquitted  of  high  treason,  and  held  to  bail  for  misde- 
meanor, to  be  tried  in  Ohio,  also  Blennerhassett." 

Public  excitement  had  been  worked  up  to  fever  heat  by  the  arrest, 
and,  if  possible,  was  increased  by  the  verdict.  The  President,  whose 
seat  in  the  chair  was  due  to  Burr's  untiring  labor  and  diplomacy, 
was  bitterly  denounced  for  jealousy  and  ingratitude.    Cowles  Mead 


AARON  BURR  IN  MISSISSIPPI.  279 

likewise  received  his  full  share  of  condemnation.  Many  citizens  of 
Natchez  showed  Burr  marked  favor  and  entertained  profusely  in 
his  honor,  while  in  the  general  public,  partisanship  ran  so  high  that 
the  governor  issued  warrants  for  the  arrest  of  all  disaffected  persons 
about  Natchez.  The  execution  of  these  orders  was  so  ill-conducted 
that  a  hundred  gallant  (?)  men  surrounded  General  Adair's  hotel 
and  bravely  took  that  officer — who  was  at  the  dinner-table — as  one 
of  Burr's  adherents.  This  state  of  things  subsided  for  a  while,  and 
Burr,  with  his  remarkable  faculty  for  singling  out  pleasures  even 
in  the  midst  of  gravest  concerns,  now  occupied  himself  with  love 
dalliance. 

On  Halfway  Hill,  between  the  residences  of  the  Vice-President's 
two  friends.  Colonel  Osman  and  Mr.  Harding,  a  picturesque  arbor 
of  vines  formed  a  connecting  link.    Midway  of  the  path  stood  the 

home  of  Madame  M ,  a  Virginia  lady  of  high  standing,  a  widow 

and  a  Catholic.  This  house  was  the  meeting-place  of  Burr  and  the 
Abbe  Viel,  a  learned  Jesuit  priest  in  the  interest  of  the  Mexican 
project.  What  the  result  of  the  consultation  was,  from  a  political 
point  of  view,  is  so  far  unknown,  but  other  and  undreamed  of  con- 
sequences ensued  to  the  many  years'  heart-ache  of  a  tender  girl 

who  crossed  the  conqueror's  path.    The  daughter  of  Madame  M 

was  her  only  wealth,  but  so  rare  a  possession  was  she  that  her 
Madonna-like  loveliness  exceeded  incomparably  any  jewels  or  lands. 
Her  marvelous  fairness  was  famed  throughout  the  valley  of  the 
Mississippi.  All  the  proud  young  landholders  of  the  country  about 
sought  her  hand,  but  in  her  gentle  truth  and  virtue  she  declined 
marriage  where  her  heart  was  indifferently  disposed.  At  this  stage 
Burr  made  his  appearance  in  Natchez,  and  during  his  visits  at 

Madame  M 's  house  it  is  not  even  supposable  that  Madeline's 

great  attractions  could  long  escape  the  trained  and  amorous  eyes 
of  such  a  guest. 

Each  day  the  girl  further  fascinated  him.  Strolling  back  and 
forth  through  that  leafy  pathway,  planning  some  means  of  egress 
from  present  difficulties  and  ultimate  success  through  ensuing  ones, 
Burr's  faithful  fancy  wandered  for  once  from  the  magnet  of  his 
life — from  his  daughter  Theodosia.  For  this  time  only  was  her 
influence  dulled  by  the  now  absorbing  form  of  Madeline.  Fast 
crowding  hours  but  increased  his  infatuation,  while  his  girl-love, 
with  joyous  soul,  at  last  surrendered — gladly  yielded — to  the 
courtier,  statesman,  and  lover,  all  the  devoted  passion  and  admira- 

VOL.  VII.— 19. 


280  THE  GLOBE. 

tion  of  the  pure  young  heart,  heretofore  so  sacredly  guarded.  Made- 
line had  found  her  mate. 

To  the  mother  and  her  daughter  Burr  was  incomparable.  They 
worshiped  as  only  the  good  and  trusting  can.  His  eyes  were  the 
searchlights  as  well  as  the  loadstars  of  their  souls.  Woman-like, 
they  gathered  and  loved  the  memories  of  his  triumphs.  Every 
period  of  his  life,  from  boyhood  to  this  time,  had  been  one  series 
of  victories.  Fresh  in  their  recollection  was  the  daring  and  reck- 
less bravery  of  the  unconquerable  boy-colonel,  the  fast  succeeding 
honors  up  to  his  present  office  of  Vice-President,  and  for  him,  who 
was  incapable  of  failure,  there  was  but  the  last,  the  only  exalted 
position  left,  that  of  the  presidency  or  the  throne. 

Thus  they  believed  in  him. 

How  women  idealize  and  idolize! 

All  during  this  romantic  love-making  the  Vice-President  never 
once  lost  sight  of  his  own  uncertain  situation.  His  sworn  friends. 
Colonel  Osman,  Harding,  and  others,  consulted  together  on  the 
last  day  of  grace,  and  decided  that  Burr  must  forfeit  his  bond  and 
depart  that  night  rather  than  risk  the  prejudiced  trial  by  higher 
court.  Burr  accordingly  made  hurried  preparations  for  flight.  He 
passed  by  the  house  on  Halfway  Hill,  though  time  pressed  fearfully. 
Constrained  by  the  exigencies  of  the  case,  he  prayed  and  implored 
the  fair  Madeline  to  accompany  him.  Marriage  at  the  first  station, 
every  argument  known  to  love  and  his  facile  tongue,  were  brought 
to  bear  on  the  mother  and  her  daughter;  wealth,  travel,  and  even 
an  empress  honors  were  promised,  but  though  the  girl  clung  to 
him  with  all  the  strength  of  her  enamored  heart,  she  refused,  abso- 
lutely and  without  condition.  All  night  long  Burr  pleaded  and 
urged,  but  the  requirements  of  propriety  and  virtue  were  stronger  in 
her  breast  than  the  urgings  of  passion.  The  first  streak  of  day 
warned  the  lover  to  tear  himself  away  without  having  won  a  single 
cojicession.  Despairing  of  changing  the  girl's  purpose,  he  exacted 
the  faith  of  the  heart-stricken  Madeline,  promised  to  return  and 
wed  her  with  all  love,  and  galloped  away  in  the  fast-clearing  gloom 
before  sunrise. 

With  this  night  ended  Burr's  adventures  in  Mississippi.  What- 
ever his  faults,  his  besetting  one — if  fault  some  think  it — was  his 
too  great  love  for  that  fairest  thing  in  life — fair  women.  But  as 
Burr  loved  women,  the  passion  was  a  noble  one;  for  no  man  could 
be  wholly  or  even  markedly  bad  whose  life  was  as  ever  faithful  to 


FOREGLEAMS— SONNETS.  281 

a  daughter  as  Aaron  Burr's  was  to  his  Theodosia.  Looking  back 
at  this  late  day,  it  is  cruel  to  remember  the  world's  hard  cuts,  the 
extreme  bitterness  of  utter  humiliation,  suffered  by  such  a  man 
as  this  during  his  captivity  in  France.  It  is  harder  still  to  reconcile 
his  absorbing  devotion  to  Theodosia  and  "  Gampy,"  and  the  almost 
sublime  acceptance  of  his  downfall,  with  the  violent  denunciations 
of  his  enemies.  After  years  of  princely  living,  when  in  France, 
sunk  to  the  direst  poverty  and  starvation,  through  all  his  mis- 
fortunes, he  clung  to,  cherished,  and  saved  a  little  watch  and  other 
trinkets  for  his  child  and  grandchild.  These  things  meant  food 
and  comfort  to  the  captive  for  a  time;  but  no,  he  suffered  any- 
thing, hugged  any  sacrifice,  rather  than  forego  the  sweetness  of 
giving  pleasure  to  those  who  had  grown  into  his  very  heart.  Here, 
too,  it  was  that,  alone,  forsaken,  hopeless  of  freedom,  he  wrote 
Madeline,  releasing  her  from  her  troth. 

Tell  me  this  man's  heart  could  be  wholly  wrong!  Impossible. 
Had  not  his  love-lingering  in  Natchez  kept  him  so  long  he  might 
have  escaped  Perkins,  Joined,  and  fired  to  action,  the  clamoring 
Floridians.  He  might  have  freed  them  from  the  "  hated  "  Spanish 
rule  and  accomplished  at  least  part  of  his  original  undertaking, 
or  been  slain  in  the  attempt.  How  much  better  that  last,  than  thirty 
years'  utter  humiliation,  social  ostracism,  and  maddening,  soul- 
eating  hopes  which  must  have  torn  his  unjrielding  spirit  to  the 
eightieth  year  of  his  age! 

Canton,  Miss.  Lucy  Semmes  Orkick. 


FOREGLEAMS— SONNETS. 


GOD'S  TEMPLES. 

I  wandered  where  God's  temples  used  to  rise; 
Where  songs  seraphic  rose  upon  the  air. 
And  found  but  broken  arches,  everywhere. 

And  death-like  stillness  under  leaden  skies. 

Tears  came  unbidden  to  my  wondering  eyes; 
But  while  I  wept  the  birds  sang,  and  sweet,  fair 
Flow'rs  wreathed  the  archways  man  had  left  so  bare, 

And  new  hopes  filled  me  with  their  glad  surprise. 


282  THE  GLOBE. 

His  light,  I  said,  in  moving  east  to  west, 
Leaves  many  a  clouded  and  forsaken  spot. 

Where,  henceforth,  only  flowers  and  birds  may  nest — 
Where  silence  covers  many  a  darkened  blot; 

But  farther  hence  His  temples  aye  arise, 

And  everywhere  man  offers  sacrifice. 

THE  NATURAL-SUPERNATUEAL. 

They  say  that  there  is  a  natural  life. 
And  a  supernatural  life,  that  tends 
To  mold  the  natural — that  darkly  blends 

Atoms,  thoughts,  worlds  in  their  immortal  strife; 

That  war  and  bloodshed  and  the  sharpest  knife 
Of  hate  and  storm  and  pestilence,  all  wend 
Their  daily  round  of  death  but  to  defend 

And  bind  these  two  twin-stars  as  man  and  wife. 

My  fancy  tells  me  that  but  one  life  dwells 

In  all  the  universe — that  the  flowers. 
The  stars,  and  demons,  in  the  deepest  hells 

Of  everlasting  darkness,  all  their  powers 
Derive  from  this  one  life,  which  life  is  love — 

Wronged  and  outraged,  but  supreme  while  ages  moye. 

OUR  SLAVES  OF  FORM. 

They  tell  me  that  my  Shakespeare  could  not  make 
Sonnets — that  only  Petrarch  knew  the  way; 
And  now,  such  petty  slaves  of  form  have  sway; 

But  when  at  length  the  silver  morn  shall  break, 

And  all  the  song-birds  of  the  day  shall  wake 
To  music  on  their  starward,  kingly  way, 
And  night  to  night  shall  whisper  song  and  say 

That  love  and  light  their  own  sweet  rhymes  may  make, 

I  fancy  that  the  Bard  of  Avon  may 

Aye  still  lead  the  heavenly  choir  sublime. 
And  that  our  youngsters,  lame  and  far  astray, 

As  cripples  'long  the  corridors  of  time. 
May  ask  for  crutches  of  our  William  then, 
And  beg  some  inspiration  from  his  pen. 


F0REGLEAM8— SONNETS.  283 

LOVE  AND  DUTY. 

There  are  but  two  words  in  our  mother  tongue 
Which,  as  seems  to  me,  never  will  grow  old; 
Strange  mixtures  of  the  vowels  and  those  bold 

And  bristling  consonants — so  harshly  flung 

Into  our  English  speech — as  it  were  strung 
On  wires  and  daggers  that  the  gods  of  gold 
And  war  and  bitter  wrongs — a  millionfold — 

Might  murder  all  the  songs  that  have  been  sung. 

Two  words,  that  from  eternity  have  fled, 

And  to  the  last  eternity  shall  fly. 
When  war  and  wrong  and  hate  to  death  have  sped — 

Words — which  as  God — can  never,  never  die — 
We  call  them  love  and  duty  here  below. 
But  in  the  skies — the  heart's  own  overflow. 

THE   FOUNTAINS   OLD. 

When  the  meadows  and  hills  stretch  green  in  spring 
And  myriads  of  trees  don  their  brown  and  gold. 
And  the  blessed  flowers,  so  brave  and  bold, 

And  the  little  birds  in  their  wooings  sing, 

And  mate  unto  mate,  filled  with  love,  doth  cling, 
And  countless  beauties  all  the  world  enfold. 
Under  arching  skies  with  their  tales  untold — 

All  voices  and  sounds  with  Thy  praises  ring. 

But  when  in  deep  darkness  the  world  is  cold. 
And  life  is  shrouded  in  graves  that  are  bare. 

And  voices  of  God  that,  a  millionfold. 

Held  our  hearts  to  life  in  the  springlike  air. 
Are  silent,  and  Calvary  meets  us  there — 

God!  hast  Thou  forsaken  the  fountains  old? 

THE  HILLS  OF  MORN. 

God's  thunders  rolling  through  the  arching  skies; 

His  rose-tints,  touching  all  the  hills  of  morn; 

His  sunlight,  illumining  our  lips  of  scorn; 
His  lightnings  flashing  in  our  thankless  eyes; 


284  THE  GLOBE, 

nis  sunsets  crowned,  as  when  a  monarch  dies; 

The  wide  world  swept  to  death  by  driving  storm; 

The  anguish  of  the  race  since  time  was  born — 
Are  these  not  yet  effective,  full  replies 

Unto  thy  atheism,  oh!  weak  man? — 

Then  read  the  mystery  of  that  God-like  soul 

Whose  depths  of  love  no  mortal  yet  can  scan. 
And  learn  of  Him,  that  only  love's  control 

Of  all  the  universe — seen  and  unseen — 

Hath  kept  from  hell,  thee,  and  thy  petty  spleen. 

PLATO— LIMITED. 

Men  told  me  that  in  Plato  there  was  light, 

And  hence  I  searched,  if,  perchance,  I  might  find 
The  treasure  souls  have  sought  time  out  of  mind; 

And  found — the  same  old  oft-told  dreams  of  night — 

A  web-like  maze  of  ideas,  in  which  might 

Dwell  peace  and  light,  if  men  would  cease  to  grind 
Their  fellow-men,  would  cease  to  bleed  and  bind 

Their  own  souls,  and,  in  some  way,  learn  the  right. 

Here  our  Plato  stops,  never  having  learned. 
It  seems,  that  the  power  to  pursue  the  true; 

The  will  to  choose  and  live  it,  were  quite  burned. 
When  death's  first  conflagration  overblew 

The  world,  that  not  ideas,  but  love,  so  spurned: 
Love  unto  death  must  save  the  chosen  few. 

CRADLE  DREAMS. 

As  when  a  novice  fainly  would  express 

The  thoughts  of  God  are  simple  to  the  soul 
That,  by  its  watchings,  vigils,  and  distress, 

Has  traversed  all  the  depths  from  pole  to  pole — 
The  stiffened  verbiage  from  any  press — 

Refined,  aesthetic,  or  the  pious  dole 
That  formal  poets,  fearful  of  excess, 

Would  sing — seems  but  cradle  dreams — not  the  whole 
Of  human  song;  and  to  these  I  confess 

That  their  four-squared  melodies  do  not  roll 


FOREGLEAMS— SONNETS.  285 

As  rolls  the  sunlight  through  the  wilderness; 
Nor  as  love's  living  music — sans  control. 
In  truth,  that  they  are  simply  slaves  forlorn, 
Scarce  worthy  of  the  Master's  kindly  scorn. 

NEVER  A   NOTE   OF   MUSIC. 

They  tell  me  there  is  music  in  the  sea, 

And  I've  listened,  where  countless  miles  of  sand 
Have  caught  the  crested,  rolling  waves  in  hand 

And  heart  and  ears  of  fond  expectancy — 

Where  love,  seraphic,  longed  in  ecstasy 
For  music — where  gaunt  rocks,  bold,  rugged,  grand, 
Have  stood  for  centuries,  as  they  were  planned 

Of  God  to  play  the  old  sea's  symphony. 

I've  heard  the  great  waves  sighing  night  and  day; 

In  mid-ocean,  on  sand  and  rock-bound  shore, 
I've  heard  the  highest,  whitest  crests  at  play 

In  dull  monotony  f orevermore — 
Never  a  note  of  music,  but  refrain 
Of  death  and  moaning,  as  of  deathless  pain. 

CONCEETE  SUNSHINE. 

A  ray  of  concrete  sunshine  flies  afar, 
And  all  along  the  rosy  tints  of  morn 
The  face  of  God,  that  shone  e'er  time  was  born, 

Outsplendors  every  faint  and  fading  star. 

Until  the  universe,  being  light,  each  bar 
Of  haggard  darkness  and  each  biting  scorn 
And  hate  and  lust,  and  piercing,  rankling  thorn 

Of  anguish  dies  in  love's  victorious  war. 

So  shines  the  glowing  face  of  love,  so  rings 
Its  deep  melodious  music  through  the  skies; 

So  rolls  its  radiance  o'er  life's  shoreless  sea. 

Till  all  the  limitless  creation  sings. 
And  every  hate  in  hate's  own  Master  dies, 

While  love  and  song  reign  to  eternity. 

William  Henry  Thobne. 


286  THE  GLOBE. 


THE   REFORMATION   IN   IRELAND. 


In  no  part  of  the  kingdom  has  the  "Tudor  settlement  of  re- 
ligion "  proved  a  more  utter  and  disastrous  failure  than  in  Ireland; 
while  it  must  be  conceded,  that  in  England,  during  the  last  fifty 
years,  the  semi-Catholic  leaven,  cryptic  since  the  so-called  Refor- 
mation, in  some  of  the  great  centers  of  learning  and  in  the  hearts 
of  numbers  of  the  people,*  has  manifested  itself  in  the  modern 
Oxford  revival,  with  the  results  of  both  powerfully  strengthening 
the  Catholic  body,  by  the  passing  over  to  it  of  the  most  clear-headed 
of  the  Tractarian  leaders,  sufficiently  courageous  to  follow  their 
opinions  to  their  only  logical  conclusions;  and  of  drawing  the  af- 
fection and  respect  of  many  of  the  most  learned  and  devout  of  the 
nation  to  Anglicanism;  in  measure,  as  it  has  been  palpably  lifted  up 
toward  the  ancient  faith,  and  has  advanced,  on  the  whole,  toward 
Caiholic  doctrine  and  practice. 

On  the  other  hand,  during  the  same  period,  the  Elizabethan  es- 
tablishment in  the  sister  kingdom  has  gone  to  its  grave,  "  unwept, 
unhonored,  and  unsung,"  having  borne  but  the  Dead  Sea  fruit 
of  Puritan  bitterness,  and  leaving  behind  it  but  the  painful  mem- 
ories of  a  narrow  and  blighting  sectarian  ascendancy,  the  temporar}^ 
triumph  of  material  power  over  deep  spiritual  realities;  its  brief 
course  and  ephemeral  nature  betraying  its  earthly  origin,  not  of 
God  but  of  man. 

The  disturbed  state  of  Ireland,  during  the  period  of  the  so-called 
Reformation,  was  a&  much  due  in  reality  to  the  English  rulers  as 
to  the  unstable  nature  of  the  people.  "  To  Ireland,"  says  Mr. 
Froude,  "  belongs,  among  its  other  misfortunes,  the  credit  of  hav- 
ing first  given  birth  to  absentees,  the  descendants  of  the  first  in- 
vaders preferring  to  regard  their  inheritance,  not  as  a  theater  of 
duty  on  which  to  reside,  but  as  a  possession  which  they  might  farm 
for  their  individual  advantage.  They  managed  their  properties  by 
agents,  as  sources  of  revenue,  leasing  them  even  among  the  Irish 
themselves;  and  the  tenantry,  deprived  of  the  supporting  presence 

*  Cardinal  Manning  says  "  that  it  is  a  saying*  in  the  North,  that  as 
the  Catholic  religion  was  the  first,  so  it  will  be  the  last  in  England." 


THE  REFORMATION  IN  IRELAND.  287 

of  their  lords  and  governed  only  by  a  mercenary  spirit,  transferred 
back  their  allegiance." 

Henry  VIII.,  who,  whatever  his  faults,  was  a  statesman,  saw  the 
terrible  danger  of  this  evil,  and  in  1536  passed  an  act,  which,  after 
declaring  "  that  it  is  notorious  that  this  the  king's  land  of  Ireland, 
heretofore  being  inhabited  and  in  due  obedience  and  subjection 
unto  the  king's  most  noble  progenitors,  hath  principally  grown 
unto  ruin,  dissolution,  rebellion,  and  decay,  by  occasion  that  great 
dominions,  lands,  and  possessions  within  the  same,  as  well  by 
the  king's  grants  as  by  course  of  inheritance  and  otherwise,  have 
descended  to  noblemen  of  the  realm  of  England,  who  having  the 
same,  demouring  within  the  said  realm  of  England,  taking  the 
profits  of  their  said  lands  and  possessions  for  a  season,  without 
provision  making  for  any  defense  or  keeping  thereof  in  good  order," 
it  was  enacted,  that  for  the  future  the  estates  of  all  absentee  pro- 
prietors were  forfeited  and  their  right  and  title  gone.  On  the 
other  hand,  the  descendants  of  some  of  the  great  Norman  advent- 
urers— the  Geraldines,  the  Butlers,  the  De  Burghs,  the  De  Veres, 
now  known  as  McSweenies — had  carved  out  for  themselves  semi- 
independent  principalities,  in  which  they  maintained  great  feudal 
state,  and  unhampered,  as  in  England,  by  the  Crown  and  the  grow- 
ing power  of  the  Commons,  passed  their  time  in  war  and  plunder,* 
assuming  the  role  of  wild  and  independent  sovereigns,  by  intrigues 
and  alliances  with  the  native  chiefs,  they  kept  alive,  for  their  own 
advantage,  every  hatred  and  local  strife.  In  England,  before  the 
so-called  Keformation,  the  last  consideration  of  a  noble-minded 
man  was  his  personal  gain.  Ireland  was  made  a  theater  for  a  uni- 
versal scramble  of  selfishness. 

No  wonder  the  people,  bred  in  an  atmosphere  of  chronic  war  and 
hostility,  developed  qualities  incompatible  with  peaceful  progress — 
impatience  of  control,  preference  for  disorder,  a  determination  in 
each  individual  man  to  go  his  own  way,  whether  it  was  a  good  way 
or  a  bad  way,  and  a  hatred  of  settled  industry.  Their  raids  were 
celebrated  in  the  verses  of  their  native  bards  and  musicians  in  the 
exaggerated  style  with  which  poets  of  every-  nation,  and  the  Irish 
in  particular,  have  delighted  to  throw  a  false  veil  over  the  awful 
realities  of  war  and  paint  its  terrible  scenes  as  the  most  honorable 
occupations  of  heroic  natures;   and  it  must  be  acknowledged  that 

*  Froude. 


288  THE  GLOBE. 

this  unsettled  and  precarious  existence  had  a  fatal  fascination  for 
the  weaker  side  of  the  Irish  nature,  "  in  which  faults  and  graces 
are  so  curiously  mingled,  in  which  extravagance  and  generosity,  im- 
providence and  unselfishness,  anarchy  and  liberty,  are  so  marvel- 
ously  interwoven."  *  Whoever  was  responsible,  it  is  clear  that  the 
state  of  Ireland,  as  regards  the  great  mass  of  the  people,  waa  one 
of  oppression,  misery,  and  wrong.  Henry  VIII.  clearly  recognized 
the  disgrace  which  the  maladministration  of  Ireland  reflected  on 
his  throne,  and  it  must  be  confessed  that  his  instructions  to  Surrey, 
appointed  Deputy  in  1520,  "  were  wise,  just,  and  generous."  f 

"  We  think  it  expedient,"  he  wrote,  "  that  when  ye  shall  call  the 
Lords  and  other  captains  of  that  our  land  before  you,  as  of  good 
congruence  ye  must  needs  do,  after  and  amongst  other  overtures  by 
your  wisdom  then  to  be  made,  shall  declare  unto  them  the  great 
decay,  ruin,  and  desolation  of  that  commodious  and  fertile  land 
for  lack  of  politic  government  and  good  justice:  which  can  never 
be  brought  in  order  unless  the  unbridled  sensualities  of  insolent 
folk  be  brought  under  the  rule  of  the  laws.  For  realms  without 
justice  be  but  tyrannies  and  robberies  more  consonant  to  beastly 
appetites  than  to  the  laudable  life  of  reasonable  creatures.  And 
whereas  willfulness  doth  reign  by  strength  without  law  or  justice, 
there  is  no  distinction  of  propriety  in  dominion,  nor  yet  any  man 
say,  *  this  is  mine,'  but  by  strength  the  weaker  is  subdued  and  op- 
pressed, which  is  contrary  to  all  laws  both  of  God  and  man."  Had 
such  ideas  as  these  been  enforced  with  strength  and  impartiality 
in  a  firm  but  conciliatory  spirit,  in  the  course  of  a  hundred  years 
Ireland  would  have  been  as  tranquil  and  prosperous  as  Kent.  But 
unfortunately  Henry  was  about  to  add  fuel  to  the  flames.  Nothing 
can  be  clearer  than  that  his  fatal  breach  with  Rome  has  powerfully 
contributed  to  delay  and  still  increases  the  difficulty  of  any  real 
settlement  of  the  Irish  question.  No  direr  harvest  of  his  sacrifice 
of  conscience  to  passion  has  been  reaped  than  the  persistent  and 
bitter  spirit  with  which  religious  divisions  have  accentuated  the 
estrangement  of  the  sister  kingdom — a  strife  purposeless  and  sui- 
cidal to  both,  in  which,  on  the  one  hand,  a  true  policy  of  union  and 
a  false  religion;  on  the  other,  a  true  religion  and  a  false  policy  of 
isolation,  have  been  intertwined  with  diabolical  ingenuity,  like  the 
deadly  grasp  of  a  cobra. 

♦Froude.  t  Ibid. 


THE  REFORMATION  IN  IRELAND.  289 

The  very  eve  of  Henry's  open  profession  of  schism,  Ireland  had 
been  convulsed  by  a  furious  revolt  of  the  Geraldines,  and  the  Arch- 
bishop of  Dublin,  an  Englishman,  John  Allen,  had  been  slain  in 
cold  blood.  He  had  been  one  of  Wolsey's  instruments  in  procur- 
ing the  dissolution  of  forty  of  the  lesser  monasteries.  Of  this  man 
Godwin,*  in  his  "  Annales,"  says  "  that  all  who  had  a  hand  in  that 
dissolution  came  to  ill  ends.  Two  of  them  fought  a  duel,  one  was 
killed,  another  hanged,  a  third  threw  himself  headlong  into  a  well, 
a  fourth,  though  a  rich  man,  came  afterward  to  beg  his  bread,  Wol- 
sey.was  cast  out  of  the  King's  favor  and  died  miserably;  and  the 
Pope  who  gave  his  consent  to  the  dissolution  lived  to  see  Rome 
taken  and  plundered  by  the  Imperial  army,  himself  and  his  car- 
dinals made  prisoners,  and  become  the  sport  and  mockery  of  the 
licentious  multitude." 

The  first  of  the  Anglican  school,  connected  with  the  so-called 
Reformation  that  appeared  in  Ireland,  w^as  a  certain  George  Brown, 
formerly  an  Austin  Friar  in  London,  and  Provincial  of  that  order 
in  England.  He  had  been  Cranmer's  private  secretary  and  had  gone 
with  the  king  and  Cromwell  in  the  monastic  confiscations  and  su- 
premacy questions.  The  royal  assent  to  his  election  was  given  on 
March  12,  1535. 

The  King's  mandate  for  his  consecration  was  issued  on  the  fol- 
lowing day,  and  the  ceremony  was  performed  on  the  19th  of  the 
same  month,  in  schism  and  without  bulls  by  the  Primate,  assisted 
by  Hilsey  of  Rochester  and  Shaxton  of  Salisbury. 

On  the  23d  a  writ  was  issued  to  the  Lord  Chancellor  of  Ireland, 
lestoring  Brown  his  temporalities,  and  another  writ  to  the  Escheator 
of  the  County  of  Stafford,  to  restore  him  such  revenues  of  his  see 
as  lay  within  his  jurisdiction;  the  Archbishops  of  Dublin  being 
Deans  of  the  free  Chapel  of  Pencris. 

After  loitering  for  more  than  a  year  in  London,  he  arrived  in 
his  episcopal  city  on  July  15,  1536.  He  found  himself  sur- 
rounded in  Dublin  by  members  of  the  Irish  Council,  nearly  all  of 
whom  were  hostile  to  him;  some  of  his  clergy  headed  the  opposi- 
tion to  the  innovations  he  had  been  instructed  to  introduce.    Canon 

*  Francis  Godwin,  educated  at  Christ  Church,  Oxford,  Sub-Dean  of 
Exeter  1587,  Bishop  of  Llandaff  1601,  translated  to  Hereford  1617.  Died 
1633.  Author  of  "  Catalogue  of  the  Bishops  of  England,"  "  Rerum 
Anglicanum  Annales,"  and  a  fanciful  story,  "  The  Man  in  the  Moon;  or, 
a  Discourse  of  a  Voyage  Thither,"  by  Domingo  Gonsales. 


290  THE  OLOBB. 

Dixon  says,  "  the  bitterest  opponents  of  Archbishop  Brown  were 
among  his  own  Chapter  and  the  Prelate  who  presided  over  the 
Diocese  of  Meath.  Humfreys,  a  Prebendary  of  S.  Patrick  and  In- 
cumbent of  Sowens  in  Dublin,  with  scorn  refused  to  read  a  new 
order  of  Bidding  prayer  which  Dr.  Brown  had  put  forth,  and  when 
a  more  pliant  priest  went  into  the  pulpit,  Humfreys  set  the  choir 
to  sing  him  down.  Brown  put  Humfreys  in  prison  for  this  action. 
Staples,  the  Bishop  of  Meath,  was  the  most  formidable  antagonist 
that  Brown  had  to  battle  against.  ...  In  a  sermon  at  Christ 
Church,  Dr.  Staples  inveighed  against  Archbishop  Brown,  in  ...the 
presence  of  the  Royal  Commissioners  and  the  Council;  and  again,  in 
Jiilmainham  Church,  where  Brown  himself  was  in  the  congrega- 
tion. Staples  called  him  a  heretic  and  a  beggar,  ''  and  raged  against 
him  with  such  a  stomach  that  the  three-mouthed  Cerberus  of  hell 
could  not  have  uttered  it  more  vituperously."  Brown  retorted  by 
accusing  Staples  of  divers  irregularities.  On  September  29, 
153G,  Brown  wrote  to  Cromwell  "  that  he  had  endeavored,  almost 
to  the  hazard  of  his  life,  to  reduce  the  nobility  and  gentry  of  Ire- 
land to  due  obedience  in  owning  the  king  their  supreme  head,  as 
well  spiritual  as  temporal,  but  that  he  was  much  oppressed  therein, 
especially  by  Cromer,  Archbishop  of  Armagh,  who  had  laid  a  curse 
on  the  people  whoever  should  own  the  King's  supremacy;  and  had 
thereby  drawn  to  him  the  most  of  his  suffragans  and  clergy  within 
his  jurisdiction.  That  the  Archbishop  and  priests  of  Armagh  had 
sent  two  messengers  to  Rome,  and  that  it  was  feared  O'Neill  would 
be  ordered  by  the  Pope  to  oppose  the  changes.  ...  He  ad- 
vised the  calling  of  a  Parliament  to  pass  the  supremacy  by  act,  for 
that  the  people  did  not  much  mind  the  King's  Commission."  Like 
the  majority  of  the  apostate  Catholic  clergy  mixed  up  with  the 
so-called  Reformation,  Brown's  character  was  shady  in  the  extreme. 
His  drunkenness  and  immorality  were  notorious;  even  Henry  se- 
verely rebuked  him,  and  his  old  friend  and  patron,  Cranmer,  gently 
remonstrated  at  first  and  subsequently  told  him  "  he  was  a  wicked, 
bad  Priest  who  would  bring  disgrace  upon  the  Reformation."  * 
The  whole  Irish  nation  rejected,  with  absolute  unanimity,  the 
schism  of  Henry,  with  all  its  scandalous  surroundings. 

"  Since  my  coming  over  here,"  wroio:  Archbishop  Brown,  in 
January,  1538,  "  I  have  been  unable,  even  in  the  Diocese  of  Dub- 

*  Burke's  Historical  Portraits. 


THE  REFORMATION  IN  IRELAND.  291 

lin,  to  induce  any,  either  religious  or  secular,  to  preach  the  Word 
of  God  or  the  King's  just  title  as  Supreme  Head  over  the  Church. 
.  .  .  They  that  then  could,  and  would  very  often,  even  until 
the  right  Christians  were  weary  of  them,  preach  after  the  old  sort 
and  fashion,  will  now  not  once  open  their  lips  in  any  pulpit  for  the 
manifestation  of  the  same,  but  in  corners  and  in  such  company  as 
them  liketh,  they  can  full  earnestly  utter  their  opinions.  .  .  . 
The  observants  are  worse  than  all  the  others,  for  I  can  make  them 
neither  swear  nor  preach  among  us.  This  comes  from  the  extreme 
handling  my  Lord  Deputy  hath  used  toward  me,  what  by  often  im- 
prisonment and  expelling  me  from  my  own  house,  keeping  there 
no  hospitality  at  all,  and  so  contemptuously  vilify  me,  that  I  take 
God  to  record,  I  had,  but  that  hope  comforteth  me,  rather  forsake 
all  those  to  abide  so  many  ignominious  reproaches."  * 

In  another  report  Brown  characterizes  the  English  of  the  Pale 
"  as  Papists  as  obstinate  as  the  wild  Irish  themselves.^'  t 

On  the  30th  of  March  of  the  same  year  (1538),  in  another  letter 
to  Cromwell,  Brown  reports,  "  that  several  of  the  clergy  within  his 
own  jurisdiction  had  forsaken  their  livings  rather  than  comply  with 
the  changes,  and  that  he  kept  them  vacant  until  the  King's  pleas- 
ure was  known."  He  acquaints  him,  that  the  relics  and  images  of 
both  his  cathedrals  took  off  the  common  people  from  the  true  wor- 
ship, but  that  the  Prior  and  Dean  found  them  so  sweet  for  their 
own  profit,  that  they  took  no  notice  of  his  commands.  He  desired 
a  more  explicit  order  for  their  removal,  and  that  the  chief  Govern- 
ors may  be  obliged  to  assist  him  in  it.  He  informs  him  that  the 
Prior  and  Dean  had  written  to  Eome  to  be  encouraged,  and  showed 
the  danger  of  delaying  the  work  until  such  mandate  arrived.  He 
complains  that  the  Duke  of  Norfolk  had  combined  with  the  Arch- 
bishop of  Armagh  and  the  clergy  to  obstruct  the  King  in  making 
any  alterations  in  Ireland.  No  more  unfortunate  selection  could 
have  been  made  than  this  protege  of  Cranmer's,  to  inaugurate  the 
Protestant  religion  in  Ireland.  His  disreputable  conduct  deprived 
him  of  all  moral  influence.  Both  the  English  settlers  and  the  native 
Irish  were  opposed  to  Henry's  breach  with  Rome  and  could  hardly 
be  expected  to  accept  as  a  desirable  guide  in  faith  and  morals  a 
religion  the  first  apostle  of  which  was  a  Prelate  notoriously  addicted 


*The  Archbishop  of  Dublin  to  Cromwell,  January  8,  1538. 
t  Burke. 


292  THE  OLOBE. 

to  drink,  witli  a  wife  and  two  mistresses.  In  the  report  of  a  Com- 
mission of  Enquiry  on  Irish  affairs,  issued  in  1538,  Brown's  clergy 
are  accused  of  irregularity,  extortion,  and  immorality. 

During  Edward's  brief  rei^n,  the  religious  innovations  in  lull 
swing  in  England  were  intruded  on  Ireland,  solely  by  the  authority 
of  a  King's  letter  in  Council.  The  order  for  the  new  service  was 
dated  February  6,  1550.  It  was  first  observed  in  Christ  Church, 
Dublin,  Easter  Day,  in  the  presence  of  the  Lord  Deputy  St.  Leger, 
Archbishop  Brown,  and  the  Mayor  and  Bailiffs  of  Dublin.  Brown 
removed  all  relics  and  images  out  of  the  two  cathedrals  in  Dublin, 
and  out  of  the  rest  of  the  churches  within  his  Diocese,  in  their 
room  placing  the  Creed,  the  Lord's  Prayer,  and  the  ten  command- 
ments in  gilded  frames.  Archbishop  Dowdal  of  Armagh,  who  op- 
posed, was  deprived,  and  Brown  obtained  letters  patent  from  Ed- 
ward VI.  annexing  the  Primacy  of  Ireland  to  the  sec  of  Dublin 
forever.*  Brown  was  followed  by  Staples  of  Meath,t  who  seems 
to  have  married  and  changed  front;  Lancaster  of  Kildare,J  Travers 
of  Leighlin,§  and  Coyn  of  Limerick.  || 

The  terrible  repugnance  of  the  Irish  nation  to  the  national  apos- 
tacy  is  well  shown  in  a  letter  of  Staples  written  in  1548: 

"  A  beneficed  man  of  mine  own  promotion  came  unto  me  weep- 
ing, and  desired  me  that  he  might  declare  his  mind  unto  me  with- 
out my  displeasure.  I  said  I  was  well  content.  My  Lord,  said  he, 
before  ye  went  last  to  Dublin  you  were  the  best  beloved  man  in 
your  Diocese  that  ever  came  into  it;  and  now  you  are  worst  that 
ever  came  here.    I  asked.  Why?    Why,  said  he,  for  ye  have  taken 

*  Mary  restored  both  its  ancient  dignity  and  its  orthodox  pastor  to 
the  see  of  Armagh. 

t  Staples  of  Meath,  a  native  of  Lincolnshire,  sometime  Master  of  S. 
Bartholomew's  Hospital,  London,  appointed  to  Meath  by  provision  of 
Pope  Clement  VII.  in  1530.  His  conduct  is  said  to  have  been  most  im- 
moral. (He  was  probably  not  sent  to  Ireland  without  cause.)  De- 
prived by  Mary,  June  29,  1554.  On  Elizabeth's  accession  he  imme- 
diately wrote  to  Cecil  from  Dublin,  December  16,  1558,  relating  his 
troubles  in  the  last  reign,  his  deprivation  for  marriage;  "the  Lord 
Cardinall  layed  against  me  fore  a  greveus  article,  that  I  presumed  in  my 
sermond  to  pray  for  His  (our  olde  Masters)  sole."  Begs  that  his  suppli- 
cation may  be  commended  to  the  Queen. 

X  Lancaster  of  Kildare,  also  married.    Deprived  by  Mary  1554. 

S  Travers  of  Leighlin,  also  married.  A  cruel,  avaricious  man,  and  an 
oppressor  of  his  clergy.    Deprived  by  Mary. 

II  Co3m  of  Limerick.     Resigned  1551. 


THE  REFORMATION  IN  IRELAND.  293 

open  part  with  the  State,  that  false  heretic,  and  preached  against 
the  Sacrament  of  the  Altar  and  deny  Saints,  and  will  make  us  worse 
than  Jews:  if  the  country  wiste  how  they  would  eat  you;  you  have, 
he  said,  more  curses  than  ye  have  hairs  of  your  head;  and  I  advise 
you,  for  Christ's  sake,  not  to  preach  at  Navan,  as  I  hear  you  will  do." 

During  Edward's  reign  no  Parliament  was  held  in  Ireland.  Even 
the  assistants  at  Bale's  consecration  *  objected  to  use  the  new 
ordinal,  but  the  intensely  Protestant  scruples  of  the  fanatic  icono- 
clast prevailed  against  all  question  of  civil  or  canonical  legality. 
"  What  a  to  do  I  had,"  he  subsequently  reported  of  his  Chapter  of 
Ossory,  "  with  the  Prebendaries  and  priests,  about  wearing  the 
cape  and  miter  and  carrying  the  pastoral  staff,  it  were  too  long 
to  tell." 

On  the  death  of  Edward,  Bale  fled  from  Kilkenny  before  Mary 
had  time  to  supersede  him.  He  was  detested  and  despised  in  his 
Diocese.  The  great  Anglican  ecclesiastical  historian  Collier  terms 
Bale  "  a  man  of  a  furious,  tempestuous  spirit.  He  misbehaved  him- 
self to  a  scandalous  degree  and  failed  both  in  temper  and  probity." 

Wharton,  another  Protestant  authority  of  high  repute,-  wrote: 
"  I  know  Bale  to  be  so  great  a  liar  that  I  am  not  willing  to  take  his 
judgment  against  any  man  to  whom  he  is  opposed."  Mr.  Burke  says, 
"Bale's  private  life,  both  in  England  and  Ireland,  is  quite  unfit 
for  exposure."  But  if  Bale  failed  in  virtue  himself  he  was  unspar- 
ing in  the  denouncing  of  vice  in  others.  In  1553  he  complained  f 
of  his  metropolitan  and  spiritual  progenitor.  Archbishop  Brown, 
excusing  the  corruption  of  his  own  Anglican  clergy,  in  Ossory,  by 
stating  that  they  would  not  obey,  excusing  themselves  by  the  evil 
life  and  lewd  example  of  the  Archbishop  of  Dublin,  "  who  was 
always  slack  in  things  pertaining  to  God's  glory."  Bale  thus  pro- 
ceeds with  his  description  of  Brown:  "  He  was  an  epicurious 
Archbishop;  a  dissembling  proselyte;  a  brockish  swine;  a  drunk- 
ard; a  glutton,  a  hypocrite,  and  a  frequent  supporter  of  bawds 
and     .     .     ." 

Mr.  Burke  says,  "  the  Irish  party  established  the  charges  of  taking 
bribes  against  Brown." 

*  Goodacre  was  consecrated  to  Armag-h  and  Bale  to  Ossory  on  Feb- 
ruary 2,  1552,  by  Brown  of  Dublin,  Lancaster  of  Kildare,  and  Magenis 
of  Down  and  Conner.  Bale  was  an  apostate  Carmelite  and  creature  of 
Cromwell. 

t  Bale's  "  Letters  to  Poynet." 


294  THE  OLOBE. 

Soon  after  Mary's  accession  he  was  deprived,  in  common  with 
the  other  married  and  irregular  Prelates.  The  only  trace  I  have 
been  able  to  discover  of  the  end  of  this  wretched  man's  career  is 
a  paragraph  in  a  MS.,  the  property  of  St.  Mary's  College,  Oscott, 
recently  edited  by  Father  Morris,  S.J. :  *  "  One  Brown,  by  report 
a  married  Bishop  of  Ireland,  had  a  son  who  after  was  hanged  on 
Shooter's  Hill,  for  murdering  Mr.  Saunders  and  his  man.  This 
Bishop  himself,  as  it  is  said,  was  after  killed  with  horses." 

It  must  be  confessed  that  the  divine  chosen  by  the  Marian  gov- 
ernment to  succeed  Brown  showed  himself  equally  venal  and  de- 
spicable. This  was  the  celebrated  Hugh  Curwen,f  who  had  many 
years  previously  signaled  himself  by  his  audacious  defense  of  the 
divorce  and  royal  supremacy.  Mr.  Froude  graphically  describes  the 
incident:  "  On  Sunday,  May  1, 1532,  Father  Peto,  afterward  famous 
through  Europe  as  Cardinal,  but  at  that  time  a  simple  brother  of 
the  observant  Friars,  preached  before  the  Court,  which  was  then 
at  Greenwich,  Henry  himself  and  probably  Anne  Boleyn  were 
present."  The  1st  of  May,  the  advent  of  the  month  of  Mary,  be- 
ing a  great  holy  day  of  the  year,  in  her  dowry  of  England,  and 
always  observed  with  peculiar  splendor,  '*  the  sermon  had  been 
upon  the  story  of  Ahab  and  Naboth,  and  his  text  had  been,  '  Where 
the  dogs  licked  the  blood  of  Naboth,  even  there  shall  they  lick  thy 
blood,  0  King.'  The  preacher  had  dilated  at  length  upon  the 
crimes  and  the  fall  of  Ahab,  and  had  drawn  the  portrait  in  all  its 
magnificent  wickedness.  He  had  described  the  scene  in  the  Court 
of  Heaven,  and  spoken  of  the  lying  prophets  who  had  mocked  the 
monarch's  hopes  before  the  fatal  battle.  At  the  end  he  turned 
directly  to  Henry,  and  assuming  to  himself  the  mission  of  Micaiah, 
he  closed  his  address  in  the  following  audacious  words:  *  And  now, 
0  King,'  he  said,  *  hear  what  I  say  to  thee.     I  am  that  Micaiah 


*  Under  the  title  of  "  The  Catholics  of  York  under  Elizabeth,"  Bums 
and  Gates. 

t  Curwen  was  uncle  of  Richard  Bancroft,  whom  he  educated  at  Cam- 
bridge.   Bancroft  became  Bishop  of  London,  1597. 

He  attended  Elizabeth  during  her  last  illness.  At  the  famous  Hamp- 
ton Court  Conference,  under  James  I.,  he  was  one  of  the  chief  com- 
missioners on  behalf  of  the  Church  of  England,  and  took  the  lead  in 
the  disputations.  Translated  to  Canterbury  on  the  death  of  Whitgift  in 
1604.  He  occupied  the  Primacy  until  his  death,  November  2,  1610.  He 
was  a  vigilant  ruler  of  his  church  and  a  bitter  enemy  of  the  Puritans. 


THE  REFORMATION  IN  IRELAND.  295 

whom  thou  will  hate,  because  I  must  tell  thee  truly  that  this  mar- 
riage is  unlawful,  and  I  know  that  I  shall  eat  the  bread  of  affliction 
and  drink  the  waters  of  sorrow,  yet  because  the  Lord  hath  put  it 
in  my  mouth,  I  must  speak  it.  There  are  other  preachers,  yea,  too 
many,  which  preach  and  persuade  thee  otherwise,  feeding  thy  folly 
and  frail  affections  upon  hopes  of  their  own  worldly  promotion; 
and  by  that  means  they  betray  thy  soul,  thy  honor,  and  thy  pros- 
perity; to  obtain  fat  benefices,  to  become  rich  Abbots  and  Bishops 
and  I  know  not  what.  These  I  say  are  the  four  hundred  prophets 
who  in  the  spirit  of  lying  seek  to  deceive  thee.  Take  heed  lest  thou 
being  seduced  find  Ahab's  punishment,  who  had  his  blood  licked 
up  by  the  dogs.' "  * 

On  the  following  Sunday  an  ecclesiastic  of  the  Vicar  of  Bray 
type  was  commissioned  to  preach  on  the  other  side  of  the  question. 
The  royal  champion  was  a  certain  Dr.  Curwen,  one  of  those  men 
of  whom  the  preacher  spoke  prophetically,  since  by  the  present  and 
similar  services  he  made  his  way  to  the  Deanery  of  Hereford,  the 
Archbishopric  of  Dublin,  and  the  Bishopric  of  Oxford,  and,  ac- 
cepting the  Erastian  theory  of  a  Christian's  duty,  followed  Henry 
into  schism,  lapsed  with  Edward  to  heresy,  went  back  with  Mary 
to  Catholicism,  and  conformed  under  Elizabeth  to  legal  Anglican- 
ism. He  regarded  himself  as  an  official  of  the  State  religion;  and 
his  highest  conception  of  evil  in  a  Christian  was  disobedience  to 
the  reigning  authority.  We  may  therefore  conceive  easily  the  bur- 
den of  his  sermon  in  the  royal  chapel.  He  most  sharply  repre- 
hended Peto,  calling  him  foul  names,  dog,  slanderer,  base,  beg- 
garly Friar,  rebel  and  traitor,  saying  that  no  subject  should  speak 
so  daringly  to  his  Prince.  He  commended  Henry's  intended  mar- 
riage, thereby  to  establish  his  seed  in  his  seat  forever;  and  having 
won,  as  he  supposed,  his  facile  victory,  he  proceeded  with  his  per- 
oration, addressing  his  absent  antagonist:  "  I  speak  to  thee,  Peto," 
he  exclaimed,  "to  thee,  Peto,  which  makest  thyself  Micaiah  that 
thou  mayest  speak  evil  of  Kings;  but  now  art  not  to  be  found, 
being  fled  for  fear  and  shame,  as  unable  to  answer  ray  argument." 
To  the  surprise  of  the  King  and  congregation,  a  bold  voice  was 
heard  from  the  rood-loft:    "Good  sir,"  it  said,  "you  know  that 


*  This  curiously  happened  at  the  desecrated  relig-ious  House  at  Bion, 
where  Henry's  body  lay  a  night  on  its  journey  from  London  to  Windsor. 
vide  Ling-ard,  Sander  Dedchis  Angl. 
VOL.  VIL— 20. 


296  THE  GLOBE, 

Father  Peto,  as  he  was  commanded,  is  now  gone  to  a  provincial 
council  at  Canterbury,  and  not  fled  for  fear  of  you,  for  to-morrow 
he  will  return  again.  In  the  meantime,  I  am  here  as  another 
Micaiah,  and  will  lay  down  my  life  to  prove  all  those  things  true 
which  he  hath  brought  out  of  the  Holy  Scripture,  and  to  this  com- 
bat I  challenge  thee  before  God  and  all  equal  judges.  Even  unto 
thee,  Curwen,  I  say,  which  are  one  of  the  four  hundred  prophets 
into  whom  the  spirit  of  lying  has  entered,  and  seek  out  of  adultery 
to  establish  succession,  betraying  the  King  unto  endless  perdition, 
more  for  thy  own  vain  glory  and  hope  of  promotion  than  for  the 
discharge  of  thy  dogged  conscience  and  the  King's  salvation."  The 
intrepid  speaker.  Father  Robert  Elstow,  and  Peto  were  cited  before 
the  Council,  and  when  the  Lords  had  rebuked  them,  the  Earl  of 
Essex  (Thomas  Cnimwell)  told  them  that  they  deserved  to  be  put 
into  a  sack  and  cast  into  the  Thames.  To  which  Elstow  replied, 
smiling,  "  Threaten  those  things  to  rich  and  dainty  folk,  who  are 
clothed  in  purple,  fare  deliciously,  and  have  their  chiefest  hope  in 
this  world,  for  we  esteem  them  not,  but  are  joyful  that  for  the 
discharge  of  our  duties  we  are  driven  hence;  and,  with  thanks  to 
God,  we  know  the  way  to  Heaven  to  be  as  ready  by  water  as  by 
land,  and  therefore  we  care  not  which  way  we  go."  Such  English- 
men might  be  broken  but  they  could  never  be  bent.  The  bold 
Friars  and  all  the  rest  of  their  order  were  banished  *  to  die  in  pov- 
erty and  exile.  Curwen  was  advanced  to  the  rich  Deanery  of  Here- 
ford, in  which  his  obsequious  compliance  with  every  change  recom- 
mended him  to  the  ruling  powers,  and  on  Brown's  deprivation  he 
was  selected  as  a  suitable  successor  for  the  Archbishopric  of  Dublin, 
to  which  he  was  consecrated  in  S.  Paul's  Cathedral  on  September 
8,  1555,  by  Edmund  Bonner,  Bishop  of  London,  in  company 
with  James  Turberville,  Elect  of  Exeter,  and  William  Glynn, 
Elect  of  Bangor.     During  Mary's  reign,  Curwen  and  the  Lord 


*  It  is  strange  how  little  the  world  has  really  changed  in  the  last  five 
thousand  years.  "  But  thou  seer,  flee  thee  away.  .  .  .  Prophesy  not 
again  any  more  at  Bethel,  for  it  is  the  king's  chapel,  it  is  the  king's 
court."  Amos,  Chap.  VII.,  v.  12,  13 — Angl.  Version.  It  must  be  remem- 
bered that  at  this  time  the  Church  was  the  only  power  in  the  common- 
wealth having  any  right  of  censure,  and,  as  a  body,  her  ministers,  as 
a  rule,  up  to  the  period  of  the  so-called  Reformation,  had  never  feared 
to  boldly  denounce  iniquity  in  high  places  and  speak  of  truth,  justice, 
and  judgment  to  come. 


THE  REFORMATION  IN  IRELAND,  297 

Deputy,  Sussex,  were  zealous  in  the  State  religion,  but  when,  soon 
after  Elizabeth's  accession,  she  commanded  her  English  servants 
in  Ireland  to  use  her  Liturgy  in  their  houses,  and  by  her  high  pre- 
rogative exempted  them  from  impeachment  for  thus  violating  acts 
of  Parliament  and  the  laws  of  the  land,  she  found  them  both  Eras- 
tian  to  the  backbone.  Sussex  summoned  a  Parliament  in  1560, 
which  consisted  of  seventy-six  members,  twenty  members  from  ten. 
counties,  fifty-six  members  from  twenty-eight  cities  or  boroughs. 
There  was  no  county  member  for  any  part  of  Ulster  or  Connaught, 
though  part  of  both  provinces  had  been  represented  in  preceding 
Parliaments.  These  provinces,  comprising  fully  one-half  of  Ire- 
land, had  only  six  borough  members,  two  from  Carrickfergus  and 
two  each  from  Galway  and  Atherry.  Of  the  six  counties  of  Mun-, 
ster  two  only  were  represented,  namely  Tipperary  and  Waterford; 
and  even  in  Leinster,  four  of  the  present  counties,  viz.,  the  King's 
and  Queen's  Counties,  Longford,  and  Wicklow,  were  not  represented. 
Thus  the  county  representation  in  this  Parliament  included  little 
more  than  one-fourth  of  the  island.  Of  the  whole  of  the  repre- 
sentatives two-tliirds  were  returned  from  a  part  only  of  the  present 
province  of  Leinster. 

Through  this  misrepresentation  of  the  people,  Sussex  managed 
to  get  the  Act  of  Uniformity  and  other  reforming  statutes  passed, 
by  trickery  or  force,  but  the  aversion  of  this  Parliament  to  the 
Protestant  religion  was  so  decided  that  Sussex  was  obliged  to  dis- 
solve it,  after  a  session  of  less  than  three  Aveeks'  duration.  Curwen 
was  equally  unfortunate  with  a  convocation  of  his  suffragans.  Will- 
iam Walsh,  Bishop  of  Meath,  withstood  Curwen  to  his  face,  was 
deprived  and  imprisoned,  as  was  Thomas  Leverous,  Bishop  of  Kil- 
dare.  The  Bishop  of  Leighlin,  Thomas  O'Fyllie,  who  happened 
to  be  in  England,  was  brought  before  the  Council  at  Greenwich 
and  made  an  abject  submission,  but  when  he  returned  to  his  Dio- 
cese gave  no  further  proof  of  conversion.  In  1561,  John  Thonory, 
Bishop  of  Ossory,  was  deprived.    Mr.  Froude  remarks: 

"  I  cannot  but  express  my  astonishment  at  a  proposition  main- 
tained by  Bishop  Mant  and  others,  that  the  whole  hierarchy  of 
Ireland  went  over  to  the  Eeformation  with  the  Government.  Dr. 
Mant  discovers  that  the  Bishops  of  Meath  and  Kildare  were  de- 
prived for  refusing  the  Oath  of  Supremacy.  The  rest,  he  infers, 
must  have  taken  the  oath,  because  they  remained  in  their  places. 
The  English  Government,  unfortunately  for  themselves,  had  no 
such  opportunity  as  Dr.  Mant's  argument  supposes  for  the  exercise 


298  THE  OLOBE, 

of  their  authority.  The  Archbishop  of  Dublin,  the  Bishops  of 
Meath  and  Kiidare,  were  also  under  English  jurisdiction.  When 
Adam  Loftus  was  made  Archbishop  of  Armagh,  the  Primacy  be- 
came titulary  Protestant,  but  Loftus  resided  in  Dublin,  Armagh 
was  practically  governed  by  a  Bishop  in  communion  with  the  Pope, 
and  the  latter,  not  the  former,  was  regarded  in  Ireland,  even  by 
the  correspondents  of  the  English  Government,  as  the  lawful  pos- 
sessor of  the  see.  Except  Curwen,  but  one  other  Bishop  in  all 
Ireland,  who  was  in  office  at  Queen  Mary's  death,  can  be  proved 
either  to  have  accepted  the  Eeformed  Prayer  Book  or  abjured  the 
authority  of  the  Pope."  * 

The  Bishops  who  were  beyond  the  Queen's  power,  and  therefore 
escaped  deprivation,  continued  to  enjoy  their  temporalities  and  say 
Mass,  despite  the  Parliamentary  prohibitions.  The  clergy  in  general, 
as  far  as  they  could,  followed  their  Prelates.  When  overawed  by 
an  English  garrison  they  refrained  from  public  celebrations;  when 
the  soldiers  retired  they  offered  their  worship  in  the  churches  as 
before.  The  people  whose  faith  had  been  thus  altered  for  them  by 
the  Queen  and  her  Parliament  seemed  nevertheless  in  no  hurry  to 
desert  the  ancient  creed.  Within  the  Pale  some  went  to  the  re- 
formed service  to  escape  the  fines;  without  the  Pale,  they  attended 
the  Roman  Catholic  worship  in  defiance  of  the  law.  The  unanimous 
testimony  of  the  Bishops  whom  Elizabeth  subsequently  appointed 
was  to  the  effect  that  the  Irish  people,  from  one  end  of  the  island 
to  the  other,  pertinaciously  persisted  in  the  old  religion.  The 
Church  which  the  nation  continued  to  love,  and  which  Elizabeth 
affected  to  have  altered  or  destroyed,  experienced  outside  the  Pale 
no  very  considerable  inconvenience  from  the  withdrawal  of  the 
royal  favor.  The  Irish  chieftains  solicited  the  Pope,  instead  of 
the  Queen,  to  appoint  their  favorites  to  the  vacant  sees;  they  en- 
joyed the  temporalities,  and  her  majesty's  nominees  got  little  but 
empty  titles.  In  Armagh  the  Catholic  Primate  appeared  in  arms 
against  the  Queen,  while  the  Protestant  Primate,  Loftus,  loitered 
in  Dublin,  not  daring  to  show  himself  within  his  Diocese.  Clogher, 
Derry,  Kilmore,  Ardagh,  Doun,  Connor,  and  Paphoe  remained 
for  twenty  years  and  more  without  a  successful  attempt  on  the 
Queen's  part  to  introduce  a  Protestant  Prelate.  In  the  Provinces 
of  Munster,  Connaught,  and  Leinster,  the  Queen's  Bishops  were 
mere  political  agents,  trading  on  their  position  and  plundering  their 


*  Froude,  History  of  England. 


THE  REFORMATION  IN  IRELAND.  299 

sees.  Sheyne  in  Cork,  Magrath  in  Ca^shel,  and  O'Brien  in  Eallaloe 
were  civil  agents  rather  than  Bishops.  The  Queen  chose  her  Prel- 
ates, not  for  their  ability  to  persuade  the  people  to  the  new  religion, 
not  for  capability,  but  for  their  fitness  to  increase  the  Queen's  influ- 
ence among  powerful  septs,  and  for  conveying  useful  intelligence  to 
the  Castle,  and  thus  the  Eefomied  Episcopate  became  hateful  to 
Irishmen  as  a  mere  machine  of  State,  employed  to  aid  in  overturning 
the  authority  of  the  Irish  chieftains,  in  destroying  cherished  cus- 
toms, and  in  abolishing  the  national  laws,  which  they  had  been, 
from  time  immemorial,  accustomed  to  obey.  It  is  not  to  be  won- 
dered at  under  such  circumstances  that  the  State  Church  should 
have  remained  for  long  a  Church  made  up  of  English  soldiers  and 
settlers  and  of  English  Bishops,  or  of  Irish  Bishops,  specially  trained 
at  Oxford  or  Cambridge  in  English  habits.  It  is  rather  to  be  won- 
dered at  that  Elizabeth,  Cecil,  Walsingham,  and  Sydney  should 
have  for  a  moment  regarded  such  an  institution  as  the  Reformed 
Church  in  Ireland  as  likely — established  and  administered  as  it  was 
—to  tend  to  anything  but  the  permanent  alienation  of  the  Irish 
people. 

Yet  Mr.  Froude  acknowledges,  "  the  language  of  the  Archbishop 
of  Cashel  to  Cardinal  Alciati  shows,  that  before  the  Government 
attempted  to  force  a  religion  upon  them  which  had  not  a  single 
honest  advocate  in  the  whole  nation,  there  was  no  incurable  dis- 
loyalty in  Ireland."  So  anxious  were  the  Catholics  to  accept  any 
reasonable  compromise,  as  long  as  it  involved  no  sacrifice  of  prin- 
ciple, that,  as  late  as  1576,  "  three  or  four  Papist  Bishops  came  to 
the  Lord  Deputy,  Sydney,  at  Cork,  and  seemed  willing  to  do  hom- 
age for  the  temporalities  of  the  sees  of  which  they  were  in  actual 
possession.'' 

Most  of  the  Irish  boroughs  continued  to  retain  during  the  whole 
reign  of  Elizabeth  the  old  Catholic  oath  that  had  been  in  use  before 
the  reign  of  Henry  VIII.  In  1562,  the  Commissioners  report 
"  that  the  people  were  unwilling  to  be  taught  the  Reformation,  and 
ordered  the  judges  not  to  meddle  with  the  simple  multitude,  but 
to  punish  a  few  boasting  Mass-mongers  in  every  shire  of  the  Pale; 
as  for  the  Reformation  beyond  the  Pale,  the  Bishops,  they  add,  be 
all  Irish.  We  need  say  no  more.  Even  in  Dublin  itself  very  little 
progress  seems  to  have  been  made.  Loftus  and  Brady  of  Meath — 
the  latter  himself  by  some  accounted  a  Neuter — wrote  in  most  dis- 
paraging terms  of  Curwen.     Loftus,  in  a  letter  to  Archbishop 


300  THE  GLOBE, 

Parker,  describes  him  "  as  a  known  enemy  and  laboring  under  open 
crimes,  which  although  he  shameth  not  to  do,  I  am  almost  ashamed 
to  mention." 

In  1565,  Brady  speaks  of  him  "  as  a  disguised  dissembler  and  an 
old  unprofitable  workman." 

Lof tus  repori;s  "  that  he  hardly  ever  preached  the  reformed  doc- 
trines, that  he  frequently  did  not  require  the  Oath  of  Supremacy 
from  the  clergy  whom  he  promoted  to  benefices,  that  he  and  all 
his  canons  of  S.  Patrick,  who  were  also  parochial  clergy,  were  old 
bottles  and  could  not  hold  this  new  wine  of  the  Eef  ormation;  dumb 
dogs,  neither  teaching  nor  feeding  save  themselves;  that  he  never 
enacted  conformity  from  many  of  those  canons  who  retained  their 
places  to  their  death." 

The  Koyal  Commissioners  in  1563-4  had  suggested  a  special  com- 
mission to  visit  S.  Patrick's  and  Christ  Church,  but  obtained 
neither.  In  1565  Cecil  wrote,  "  I  am  sorry  to  hear  no  good  done 
in  the  survey  of  S.  Patrick's,  which  now  serveth  for  lurking  Papists." 
In  1566  Lof  tus  again  declares  of  Curwen  "that  he  neither  does 
good  in  preaching,  nor  reforming  his  Diocese.  He  placeth  in  the 
sufficient  livings  those  whom  he  never  saw  and  never  come  there, 
open  enemies,  and  such  as  for  want  of  learning  are  never  able,  even 
if  they  had  the  will,  to  do  the  Church  much  good.  In  open  judg- 
ment— loath  I  am  to  say  it,  and  I  say  it  only  constrainedly — in  open 
judgment,  he  will  swear  terribly,  and  that  not  once  or  twice.  I 
beseech  your  honor,  is  it  not  time,  and  more  than  time,  that  such 
a  one  be  removed?  And  yet  I  spare  him,  I  assure  your  honor,  that 
you  may  understand  how  far  I  am  from  maligning  him."  Even 
the  Lord  Deputy,  Sydney,  deemed  it  absurd  to  think  of  reforming 
the  rest  of  the  land,  so  long  as  the  city  of  Dublin  itself  remained 
unref  ormed  with  such  a  Bishop,  and  it  was  only  on  Curwen's  trans- 
lation to  Oxford*  in  1567  that  the  Lord  Deputy  wrote,  "  Now  comes 
the  hour  for  reforming  the  Church." 

Even  in  the  Anglo-Irish  town  of  Galway  public  Mass  was  not 
suppressed  until  1569. 

*  Elizabeth  and  Cecil  perhaps  thought  that  Oxford,  which  she  had 
kept  vacant  for  nine  years,  would  be  suited  to  this  old  disreputable 
semi-Catholic,  or  at  least  neuter.  So  strongly  anti-Protestant  then,  and 
for  long^  after,  was  the  atmosphere  of  Oxford,  that  a  Protestant  Bishop 
might  have  caused  disturbance.  Curwen  died  toward  the  end  of  15G8, 
at  one  of  his  episcopal  manors,  near  Burford. 


THE  REFORMATION  IN  IRELAND.  301 

In  1566  the  Bishop  of  Meath  excused  himself  for  not  having 
executed  the  ecclesiastical  commission  as  zealously  as  his  colleague 
Loftus  had  expected.  "  If  he  says  I  have  drawn  backward,  I  only 
say  he  has  drawn  too  fast  forward,  as  the  circumstances  shall  well 
declare."  Under  the  short  administration  of  the  Earl  of  Essex, 
Mass  was  allowed  in  private  chapels,  but  not  in  public  churches. 

"The  Anglo-Irish  civil  and  military  officers  accompanied  the 
English  Governors  to  the  church  doors,  and  then,"  says  an  English 
eye-witness,  "  run  like  wild  cats."  But  the  Eoman  Catholic  wor- 
ship was  prohibited  everywhere,  as  far  as  possible;  most  of  the 
parish  churches  in  the  towns  and  in  the  country  of  the  Pale  were 
gradually  closed  and  fell  to  ruin.  In  Cork,  Waterford,  and  Kil- 
kenny, when  the  Catholics  rose  at  the  death  of  Elizabeth  and  opened 
them,  after  nearly  half  a  century  of  dirt  and  desecration,  they  were 
found  to  be  loathsome  dens  of  filth. 

"  During  Elizabeth's  reign  the  great  majority  of  the  Catholic 
Bishops  certainly  continued  their  relations  with  Kome;  three  of 
them  took  part  in  the  Council  of  Trent:  they  sign  its  decrees,  as 
Bishops  of  Ross,  Achonry,  and  Eaphoe,  and  in  1587  seven  Bishops 
assembled  in  the  Province  of  Ulster  to  promulgate  its  decisions." 

In  1568  eleven  of  the  Irish  Bishops  signed  a  petition  to  the  Pope 
and  the  King  of  Spain,  asking  for  succor  for  the  Catholic  cause. 

Curwen  was  succeeded  in  the  see  of  Dublin  by  a  more  enthusiastic 
Protestant,  one  Adam  Loftus,  whom  he  had  uncanonically  conse- 
crated to  Armagh  on  March  2,  1563,  by  order  of  the  Queen^^  his 
Chapter  having  refused  to  proceed  to  his  election,  the  Protestant 
Primate-elect  of  Ireland  being  in  his  twenty-eighth  year  (?). 
Loftus,  who,  it  was  said,  gained  the  royal  favor  more  by  his  good 
looks  than  his  theological  merits,  is  termed  by  Mr.  Froude  "  a  self- 
seeking  scoundrel."  Neither  he  nor  his  successor,  Lancaster,  seems 
even  to  have  resided  at  Armagh,  from  which  he  petitioned  con- 
stantly to  be  removed,  "  because  it  was  neither  worth  anything  to 
him,  nor  was  he  able  to  do  any  good  in  it,  as  it  lay  altogether  among 
the  Irish."  His  chief  activity  seems  at  that  time  to  have  been  ex- 
ercised in  damaging  the  character  of  the  Archbishop  of  Dublin. 
On  September  3,  1566,  he  wrote  to  Cecil  that  Dr.  John  Dever- 
eux  was  seeking  the  see  of  Ferus,  "  from  the  Deanery  of  which  he 
has  been  lately  deprived  for  professed  immorality.  An  unfitter 
person  cannot  be."  And  yet  he  was  appointed  and  consecrated  by 
Curwen. 


302  THE  OLOBE. 

The  religious  confusion  may  be  estimated  by  the  curious  fact 
that  Gafney,  Bisliop  of  Ossory,  15(37-1576,  never  conferred  holy 
orders  in  his  Diocese,  but  gave  letters  dimissory  to  a  Papal  Bishop, 
and  this  practice,  according  to  Loftus,  was  not  confined  to  one 
Diocese.  Bishop  Gafney^s  scruples  as  to  "  Anglican  Orders  "  seem 
not  to  have  extended  to  simony,  for  he  actually  sold  one  of  his 
Archdeaconries;  and  for  neither  of  these  offenses  does  Loftus  ap- 
pear to  have  taken  any  pains  to  punish  or  correct  him. 

On  March  14,  1564,  the  Bishop  of  Meath  wrote:  "  Oh,  what 
a  sea  of  troubles  have  I  entered  into,  storms  arising  on  every  side: 
the  ungodly  lawyers  are  not  only  sworn  enemies  of  the  truth,  but 
alas!  for  lack  of  due  execution  of  law,  the  overthrowers  of  the  coun- 
try. The  ragged  clergy  are  stubborn  and  ignorantly  blind,  so  there 
is  little  hope  of  their  amendment.  The  simple  multitude  is,  through 
continual  ignorance,  hardly  to  be  won,  so  that  I  find  affliction  on 
every  side." 

On  May  16,  1565,  the  same  Prelate  reports  "that  he  was 
only  able  to  hold  his  ground  at  all  in  the  Diocese  by  giving  good 
cheer  *  to  every  one  that  wished  to  call  on  him."  The  Lord  Deputy, 
Sir  Henry  Sydney,  in  1575,  after  a  journey  of  six  months  through 
Ireland,  suggested  various  matters  for  reformation,  of  which  the 
first  head  he  said  was  "  the  Church,  now  so  spoiled  as  well  by  the 
ruin  of  the  temples  as  the  dissipation  of  the  patrimony,  and  most  of 
all  for  want  of  sufficient  ministers,  as  so  deformed  and  overthrown 
a  Church  there  is  not,  I  am  sure,  in  any  region  where  Christ  is  pro- 
fessed, and  preposterous  it  seemeth  to  me  to  begin  Eeformation 
of  the  politic  part  and  neglect  the  religious.  In  Meath,  the  best 
peopled  Diocese  and  best  governed  coimtry  of  this  your  realm,  out 
of  two  hundred  and  twenty-four  parish  churches,  one  hundred  and 
five  are  impropriated,  no  parson  or  vicar  resident  on  any  of  them, 
and  a  very  simple  or  sorry  curate,  for  the  most  part,  appointed  to 
serve  therein;  only  eighteen  of  whom  can  speak  English.  Fifty- 
two  other  churches  are  served  but  badly;  fifty-two  more  which  per- 
tain to  particular  lords,  these,  though  in  better  estate  than  the  rest, 
are  yet  far  from  well.  If  I  should  write  unto  your  majesty,  what 
spoil  had  been  and  is  of  the  Archbishoprics,  whereof  there  are  four, 


*  This  unutterable  meanness  of  bribing"  starving-  people  to  apostatize, 
has  not  been  unknown  in  Ireland  even  in  the  present  century,  in  which 
a  word  of  contempt  to  express  it  has  been  coined — "  souper." 


THE  REFORMATION  IN  IRELAND.  303 

and  of  the  Bishoprics,  whereof  there  are  about  thirty,  partly  by  the 
Prelates  themselves,  partly  by  the  Potentates,  their  noisome  neigh- 
bors, I  should  make  too  long  a  libel  of  this  my  letter.  But  your 
majesty  may  believe  it,  that  upon  the  face  of  the  earth,  where  Christ 
is  professed,  there  is  not  a  church  in  so  miserable  a  case:  the  misery 
of  which  consisteth  in  these  three  particulars:  the  ruin  of  the  very 
temples  themselves,  the  want  of  good  ministers  to  serve  in  them, 
when  they  shall  be  re-edified,  competent  living  for  the  ministers 
being  well  chosen." 

In  1579  the  Lord  Justice,  Sir  William  Pelham,  wrote  to  Wal- 
singham  from  Trien,  "  I  desire  to  put  you  in  mind  of  the  miserable 
state  of  the  clergy  of  this  land,  among  whom  I  cannot  but  marvel 
to  see  so  few  able  ministers,  or  so  little  order  taken  for  their  main- 
tenance. In  the  Diocese  of  Meath,  one  person  has  impropriated 
sixteen  benefices,  and  among  them  not  one  minister  or  vicar  main- 
tained that  can  read  English  or  understand  Latin  or  give  any  good 
instruction  to  his  parishioners." 

The  Commissioners  appointed  to  enquire  into  the  state  of  the 
Irish  Church  in  1577,  in  their  first  report  had  specially  dwelt  on 
the  abuses  committed  by  some  of  the  Protestant  dignitaries;  the 
Bishops  in  reply  had  accused  the  Commissioners  of  simony  in  their 
dealings  with  the  clergy;  according  to  the  Commissioners,  the 
Bishops  had  admitted  to  livings,  boj^s,  keam,  laymen,  and  other 
incapable  persons,  some  of  whom  they  had  deprived;  as,  for  instance, 
George  Cusack,  a  lay  serving  man,  who  had  Kentstown  in  Meath; 
Lucas  Plunket,  prentice  to  a  vintner  in  Dublin,  who  had  Killany; 
Robert  Nugent,  a  horseman  of  the  Baron  of  Delvin's  retinue,  who 
had  Galtrun;  and  John  Barnwell,  a  young  boy  of  Dublin,  who  had 
Kilmessan.  Mr.  Froude  remarks  that  even  "  the  landowners  of 
Meath  and  Kildare  were  all  Catholics  and  loathed  the  mockery 
which  was  offered  them  in  lieu  of  their  own  ritual.  The  Bishoprics 
had  been  made  prizes  for  the  scrambling  of  scoundrels.  Ross, 
Carberry,  and  Kilfenorah  were  occupied  by  laymen.  The  Bishop 
of  Killaloe  was  a  boy  at  Oxford.  In  some  sees  there  were  Bishops 
nominated  from  Rome,  whom  the  Government  recognized  or  did 
not  recognize,  as  their  humor  varied.  The  Bishop  of  Cork  sold 
the  livings  in  his  Diocese  to  horsemen  and  '  kearne,'  and  when 
called  to  account,  defended  himself  in  a  sermon,  preached  before 
the  Lord  President  in  the  cathedral,  saying,  ^  that  unless  he  sold 
the  livings  of  his  collation,  he  was  not  able  to  live,  his  Bishopric 


304  THE  GLOBE. 

was  so  poor.'  At  Waterford,  where  the  English  service  was  estab- 
hshed  with  some  regularity,  the  citizens  refused  to  attend,  but  took 
possession  of  their  churches  early  in  the  mornings,  and  heard  Mass 
there.  They  would  accept  none  of  the  rites  of  religion  from  the 
reformed  clergy.  Their  own  priests  married  them  in  private  houses. 
They  buried  their  dead  in  spots  of  their  own  selection,  avoiding 
the  churchyards,  which  they  now  regarded  as  profaned,  and  conse- 
crating these  new  resting-places  '  with  prayers  and  flowers,  and  can- 
dles and  ringing  of  bells.' "  And  the  more  the  records  of  the  time 
are  searched,  the  more  it  appears  that  "  the  intrusive  religion  was 
not  recommended  by  its  moral  influences.  In  the  year  1570,  Dr. 
Robert  Dixon  was  appointed  Protestant  Bishop  of  Cork;  eighteen 
months  later,  the  Protestant  Archbishop  of  Dublin,  Adam  Loftus, 
had  to  write  the  following  letter  about  him  to  Lord  Burghley: 
Please  your  Lordship,  whereas  Richard,  Bishop  of  Cork,  notwith- 
standing he  had  and  hath  a  married  wife,  did,  under  color  of  mat- 
rimony, take  and  retain  another  woman  of  suspected  life  in  the  city 
of  Cork  as  his  wife,  and  thereof  by  public  fame  and  crying  out  of 
that  his  deed,  the  matter  coming  to  our  ears,  he  being  called  before 
us  to  answer  thereunto,  confessed  the  same."  Another  apostle  of 
the  so-called  Reformation,  Bishop  Middleton  of  Waterford,  secured 
his  translation  to  the  richer  see  of  S.  David's,  where  he  was  soon 
after  publicly  degraded  for  the  forgery  of  a  will.  One  Dr.  William 
Knight,  sent  over  as  coadjutor  to  the  Archbishop  of  Cashel,  was 
obliged  soon  to  return  to  England,  "  for  that,"  says  Archbishop 
King,  "  Knight  had  appeared  drunk  in  public,  and  thereby  exposed 
himself  to  the  scorn  and  derision  of  the  people."  In  1578  a  dispute 
arose  between  the  Bishops,  headed  by  Loftus,  and  the  Queen's  ec- 
clesiastical Commissioners  for  Ireland,  which  was  not  settled  until 
Loftus  was  admitted  to  a  share  in  the  profits.  The  mutual  recrim- 
inations opened  strange  revelations  as  to  the  state  of  the  Establish- 
ment at  that  period. 

In  1580  articles  were  sent  to  England  against  Sir  John  Ball,  the 
nephew  of  Lord  Chancellor  Weston,  who,  although  a  layman,  was 
Dean  of  S.  Patrick's.  This  Ball  was  appointed  by  Loftus  as  his 
commissary,  and  given  also,  although  it  appears  to  be  doubtful 
whether  he  was  in  any  holy  orders,  the  Archdeaconry  of  Glen- 
dalough  and  the  Parsonage  of  Newcastle.  He  was  greatly  sus- 
pected to  be  a  Papist  or  a  Neuter;  he  refused  to  wear  a  surplice  in 
the  time  of  Cathedral  service,  and  was  not  contented  with  his  own 


THE  REFORMATION  IN  IRELAND.  305 

stall  next  the  chanter  but  installed  his  wife  in  the  seat  next  unto 
him.  It  was  further  objected  against  Ball,  that  being  complained 
of  by  many  for  his  licentious  life,  and  being  presented  to  the  Dean 
for  impropriety  with  one  Cicely  Fletcher,  a  woman  of  evil  conversa- 
tion, notwithstanding  he  is  married  and  hath  his  wife  there,  yet  by 
the  sufferance  of  the  Dean,  his  uncle,  he  is  winked  at,  to  the  main- 
tenance of  others  as  evil  disposed  as  himself,  and  to  the  great  grief 
of  a  number  of  true-hearted  subjects,  to  see  such  apparent  vices 
unpunished  in  the  Commonwealth.  And  being  commissary  and 
having  any  rich  men  in  the  country  in  the  censures  of  the  Church 
for  similar  offenses,  he  absolves  them  for  money  in  the  fields,  to 
cover  their  crimes  with  the  Pope's  absolution,  Absolvo  te  elc,  and 
hath  been  seen  and  heard  by  credible  persons  giving  that  absolu- 
tion, on  horseback  in  the  fields  * — the  penitent  kneeling  before 
him — which  is  his  common  practice  to  get  money  as  he  visits  in 
the  country.  Ball  was  also  accused  of  affording  special  opportuni- 
ties to  fair  and  well-favored  women  who  needed  absolution,  never 
putting  them  to  the  annoyance  of  having  their  causes  tried  in  open 
court,  but  politely  hearing  them  in  private.  This  John  Ball  was, 
at  this  very  time,  recommended  by  Loftus  to  Cecil,  for  the  office 
of  Registrar  to  the  Commission  and  Collector  of  Fines  under  the 
Commissioners  for  Ecclesiastical  Causes.  In  the  Vatican  archives 
at  Kome,  a  fragmentary  account  of  the  Irish  Church  is  preserved, 
dated  1580.  Fifteen  sees  are  described  as  filled  with  Catholics,  viz., 
Lismore  and  Waterford,  Cork  and  Cloyne,  Ross,  Emly,  Killaloe, 
Mayo,  Achonry,  Clonfert,  Kilmacduagh,  Armagh,  Derry,  Raphoe, 
Kilmore,  Ardagh,  Dromore.  None  but  the  Bishop  of  Waterford 
had  taken  the  oath  of  allegiance;  the  other  sees  are  described  as 
vacant  or  occupied  by  heretics.  The  following  particulars  are  added: 

Cashel  had  been  occupied  by  Miler,  late  Bishop  of  Down  and 
Connor.  It  is  vacant  by  the  death  of  Morice  McGibbon,  who  died 
an  exile  in  Spain. 

Limerick,  vacant  by  the  death  of  Hugh  Lacy,  deceased  in  his  see. 

Ardfert,  by  the  death  of  James  N".,  deceased  in  his  Diocese  a  few 
years  ago. 

Tuam,  Christopher  Bodkin  was  considered  its  Archbishop.    He 


*  This  statement  as  to  Ball's  g'iving'  absolution  on  horseback  in  the 
fields  is  hardly  credible.  But  with  what  crime  or  absurdity  would  not 
an  Irish  Protestant  credit  a  Papist! 


306  THE  GLOBE. 

held  four  sees  and  contended  for  that  of  Mayo,  so  that  it  is  doubt- 
ful which  was  his  true  see. 

Anagduagh,  vacant  by  the  death  of  William  Moore. 

Kilfenora,  by  the  death  of  its  Bishop. 

Meath,  by  the  death  of  William  Walsh,  died  in  Alcala,  Suffragan 
of  the  Archbishop  of  Toledo. 

Down  and  Connor,  by  the  deposition  of  Miler,  an  apostate  and 
married  man,  by  the  Holy  See.* 

Clonmacoese,  by  the  death  of  Peter  Wall,  of  the  order  of 
Preachers. 

Dublin,  occupied  by  an  heretical  Bishop. 

Kildare,  vacant  by  the  death  of  Leverous. 

Leighlin,  occupied  many  years  by  heretics. 

Kilkenny,  vacant  by  the  death  of  its  Bishop,  long  since  deceased. 

Ferus,  vacant  by  the  death  of  its  Bishop,  occupied  by  a  certain 
man,  who  though  Catholic  in  sentiment,  yet  being  instituted  by 
the  Queen,  administered  the  see  as  a  heretic. 

Amongst  these  there  are  two  in  which  Bishops  can  be  appointed 
without  danger,  viz.,  Ardfert  in  the  Desmond  Territory,  which  is 
called  Kerry,  in  which  the  Earl  of  Desmond  is  all-powerful  and  en- 
joys regal  rights.  Down  and  Connor,  in  the  Territory  of  the  O'Neils, 
who  are  Catholic  Princes  and  are  actively  engaged  in  war  against 
the  Queen. 

During  the  first  part  of  her  reign,  the  Queen  seemed  to  doubt  the 
expediency  of  allowing  the  new  religion  to  be  pressed  upon  the 
people,  except  in  Dublin  and  in  some  few  places  within  the  Pale. 
There  is  no  trace  of  any  letter  to  any  Bishops,  "except  Curwen,  eall- 

*  Miles  McGrath,  a  Franciscan  friar  advanced  by  Pope  Pius  V.  to 
Down,  having-  apostatized,  was  piit  into  Clogher,  Sei)tember  18,  1570; 
his  temporalities  being  restored  same  day.  He  was  translated  to 
Cashel  1571,  and  sat  there  over  52  years,  until  his  death  in  December, 
1622,  in  the  100th  year  of  his  age.  He  made  most  scandalous  wastes 
and  alienations  of  the  revenues  and  manors  of  his  see. 

The  country  people  always  had  a  tradition  (curiously  confirmed  by 
recent  documentary  evidence),  that  he  died  a  Catholic,  and  g-ave  pri- 
vate orders  that  his  body  should  not  be  buried  in  the  Cathedral.  His 
curious  epitaph  was  written  by  himself:  "  Patrick  the  glory  of  our  Isk* 
and  gown,  first  sat  as  Bishop  in  the  See  of  Down,  I  wish  that  I  suc- 
ceeding him  in  place  as  Bishop  had  an  equal  share  of  grace."  He  was 
a  great  favorite  with  Elizabeth,  who  allowed  him  to  hold  bishoprics 
and  other  preferments  in  addition  to  Cashel. 


THE  REFORMATION  IN  IRELAND.  307 

ing  on  them  to  consecrate  the  Queen's  Bishops  or  introduce  the 
new  worship  into  their  Cathedrals.  At  Cork  and  Limerick  the  old 
service  seems  to  have  been  retained  for  several  years.  The  Queen's 
Deputies  were  met  in  their  progresses  by  the  Catholic  Bishops  in 
their  pontificals. 

In  1580  Lord  Grey,  the  Lord  Deputy,  writes  in  a  private  letter  to 
Elizabeth. 

"  Your  Highness,  at  my  leave-taking,  gave  me  a  warning  for  be- 
ing strict  in  dealing  with  religion.  I  have  observed  it;  how  obedi- 
ently soever;  yet  most  unwillingly  I  confess,  and  I  doubt  not  as 
harmfully  to  your  and  God's  service.  A  canker  never  receiving 
cure  without  corrosive  medicines." 

Edmund  Spencer,  who  had  a  personal  knowledge  of  Ireland, 
having  obtained  a  large  confiscated  estate  in  the  County  Cork,  and 
aided  in  rocking  Protestantism  in  its  Irish  cradle,  thus  writes  of  the 
Protestant  Bishops: 

"  Some  of  the  Bishops  whose  Dioceses  are  in  remote  places,  some- 
what out  of  the  world's  eye,  do  not  at  all  bestow  the  benefices  which 
are  in  their  own  donations  upon  any,  but  keep  them  in  their  own 
hands,  and  set  their  own  servants  and  horse-boys  to  take  up  the 
tithes  and  fruits  of  them;  with  the  which  some  of  them  purchased 
great  lands,  and  built  fair  castelles  upon  the  same,  of  which  abuse, 
if  any  question  be  moved,  they  have  a  very  seemly  colour  and  excuse, 
that  they  have  no  worthy  ministers  to  bestow  them  upon." 

Having  disposed  of  the  Prelacy  of  his  Church,  Spencer  remarks 
of  the  clergy:  "  Whatever  disorders  you  see  in  the  Church  of  Eng- 
land, you  find  there  (Ireland)  and  many  more — namely,  gross 
simony,  greedy  covetousness,  fleshly  incontinencies,  careless  sloth, 
and  generally  all  disordered  life  in  the  common  clergyman. 

"  I  loathe  and  abhor  those  Papish  priests,"  wrote  Spencer.  Yet 
his  honest  English  nature  forced  him  to  confess  that,  "  It  is  a  great 
wonder  to  see  the  odds  which  is  between  the  zeal  of  Popish  priests 
and  the  ministers  of  the  Gospel,  for  they  spare  not  to  come  out  of 
Spain,  from  Rome,  and  from  Rheims  by  long  toil  and  dangerous 
traveling  hither,  where  they  know  peril  of  death  awaiteth  them, 
and  no  reward  or  riches  is  to  be  found,  only  to  draw  the  people  into 
the  Church  of  Rome;  whereas  some  of  our  idle  ministers,  having 
a  way  for  credit  and  estimation  thereby  opened  unto  them,  and  hav- 
ing the  livings  of  the  country  offered  to  them,  without  pain  and 
without  peril,  will  neither  for  the  same,  nor  any  love  of  God,  nor 
zeal  for  religion,  or  for  all  the  good  they  may  do  by  winning  souls 
to  God,  be  drawn  forth  from  their  warm  nests  to  look  out  into 
God's  harvest."  * 

*  Spencer,  on  "  Religion  in  Ireland  as  Witnessed  by  Himself."  Quoted 
by  Burke. 


308  THE  GLOBE. 

On  September  12, 1581,  Andrew  Trollope,  a  secret  agent  of  Wal- 
singham's,  reports  to  his  master  "  that  the  Commission  of  Faculties 
give  licenses  to  hold  three  or  four  benefices,  not  only  to  spiritual 
but  some  temporal  men.  ...  I  was  certified  and  I  find  it  very 
likely  to  be  true,  that  my  Lord  Bishop  of  Dublin  (Loftus)  is  a  part- 
ner in  the  profits  of  the  Commission.  ...  He  hath  many 
children  and  is  anxious  to  prefer  them;  he  has  given  three  of  his 
daughters  five  hundred  pounds  each  as  a  marriage  portion.  He 
has  bought  land  in  Kent,  worth  two  hundred  pounds  a  year,  and 
keepeth  one  of  his  sons  at  the  Temple  of  London.  His  necessities 
many  think  maketh  him  have  a  cheverelle  conscience." 

Nor  was  Loftus  the  only  Archbishop  intent  on  plunder.  In 
October,  1582,  the  celebrated  Miler  McGrath  thus  petitioned  the 
Queen: 

"  Most  humbly  showeth  to  your  excellent  Majesty,  your  faithful 
servant  Milerus,  Archbishop  of  Cashel.  Whereas  in  the  realm  of 
Ireland  are  sundry  courts  of  divers  authorities  and  jurisdictions, 
appointed  for  the  administration  of  justice  and  law,  wherein  some- 
times certain  officers.  Judges,  Barristers,  Lawyers,  and  Ministers 
of  the  law  are  known  to  be,  or  at  the  least  are  vehemently  suspected 
to  be,  Papists  and  recusants,  not  sworn  to  your  Majesty's  supremacy 
according  to  the  statute  provided  in  that  behalf,  and  sometimes 
many  good  Protestants  and  subjects  accused  by  such  malicious 
Papists  before  such  Judges,  officers  and  Lawyers  of  that  sort,  who 
will  try  the  said  embracers  of  the  Gospel  by  Papistical  suborned 
inquests  and  witnesses,  and  the  same  their  doings  maintained  by 
the  said  officers  and  lawyers,  to  the  great  danger  and  overthrow  of 
your  Majesty's  faithful  subjects.  All  sorts  of  the  said  Papists  being 
fully  persuaded  to  have  and  enjoy  the  Pope's  blessing  and  authority 
to  be  foresworn,  in  case  they  might  overthrow  any  Protestant  or 
favorer  of  your  Majesty's  proceedings.  In  consideration  whereof 
it  may  please  your  Majesty  to  direct  general  instructions  to  the 
Lord  Deputy  and  Council  not  to  suffer  any  Judge,  temporal  or 
spiritual,  to  judge,  or  any  jury  or  witness  to  pass  or  be  accepted  in 
any  matter,  where  anything  is  to  be  enquired,  or  judged,  against 
any  of  your  said  subjects  and  known  Protestants,  but  such  Judges, 
Barristers,  and  Lawyers,  as  are  or  shall  be  sworn  to  your  Majesty's 
supremacy,  and  have  received  the  Holy  Communion  once  in  the 
year  before,  according  to  God's  and  your  Highness's  laws  in  that 
case  provided,  and  your  Majesty's  suppliant  with  the  rest  of  the 
few  members  or  Protestants  and  furtherers  of  your  Majesty's  godly 
proceedings,  which  no  doubt  by  these  means  will  increase  in  that 
land,  shall  continually  pray  for  the  preservation  of  your  Majesty's 
most  royal  person  in  all  felicity.    Forasmuch  as  many  now  within 


THE  REFORMATION  IN  IRELAND'  309 

the  realm  of  Ireland,  and  especially  in  the  Province  of  Munster,  as 
well  officers  and  ministers  of  the  law,  head  officers  of  towns  and 
cities,  principal  lords  and  gentlemen,  as  Justices  of  the  Peace  and 
Assizes,  and  Prelates  of  the  Church,  are  appointed  and  elected  in 
their  several  offices  and  callings  there,  never  being  sworn  to  the 
oath  of  her  Majesty's  supremacy,  according  to  the  statute  in  that 
behalf  provided,  although  every  of  them  presumeth  to  exercise  their 
several  callings  without  punishment,  a  thing  very  dangerous  and 
worthy  to  be  looked  unto.  May  it  please  your  Honorable  Lordships 
to  grant  authority  to  your  suppliant,  or  to  some  other  well  affected 
in  such  a  case,  to  take  and  receive  the  said  oaths  from  all  manner 
of  persons.  .  .  .  Forasmuch  as  the  sufferance  hitherto  used 
with  Friars,  Monks,  Jesuits  and  Seminary  Eomish  Priests  and 
Bishops  in  general,  is  the  only  mother  and  nurse  of  rebellion  and 
disloyalty  in  Ireland,  and  especially  in  Ulster,  and  in  that  part  of 
Connaught  where  they  remain  unsuppressed  as  yet.  It  may  there- 
fore please  your  Honorable  Lordships  to  grant  to  your  suppliant 
and  other  fit  persons  a  commission  in  like  sort,  with  some  ability 
to  execute  the  same,  and  to  suppress  all  such  Abbeys  and  Monas- 
teries, and  to  apprehend  and  to  commit  to  prison  all  persons  of  the 
aforenamed  sort,  and  to  seize  on  all  their  goods  to  her  Majesty's  use. 
For  that  it  is  a  part  of  a  good  subject's  duty  to  show  and  declare 
his  good  will  toward  his  Prince,  as  well  by  words  as  by  deeds,  ac- 
cording to  his  ability;  therefore  your  suppliant,  considering  that 
all  the  livings  and  other  spiritual  promotions  within  the  most  part 
of  the  Province  of  Ulster  are  yet  untaxed,  and  by  that  means  no 
manner  of  benefit  growing  to  her  Majesty  out  of  any  of  them,  but 
the  same  wholly  by  the  Pope's  usurped  power  and  authority  main- 
tained and  occupied  by  such  as  derive  their  title  from  him.  If 
therefore  it  shall  please  your  Lordships  to  grant  the  custody  of  all 
livings,  so  detained  by  any  manner  of  persons  within  the  Province 
of  Ulster,  to  your  suppliant,  with  authority  to  grant  every  of  them 
(except  Bishoprics)  for  certain  years  to  such  that  will  get  security 
to  pay  first-fruits  and  twenty  parts  to  her  Majesty  yearly,  during 
that  time,  to  her  Majesty,  and  that  your  suppliant's  custody  shall 
be  ended  in  every  Bishopric  as  soon  as  any  man  shall  be  had  by  the 
State  that  will  accept  the  Bishopric,  and  observe  her  Majesty's  laws 
and  injunctions;  he  will  endeavor,  being  a  man  bom  and  well 
friended  in  that  country,  not  only  to  diminish  the  Pope's  authority 
there,  but  also  to  increase  God's  glory  and  her  Majesty's  revenues. 
.  .  .  For  that  the  inhabitants  of  the  town  of  Cashel  and  ffidens, 
being  not  only  of  the  Diocese  of  Cashel  but  also  parcel  and  mem- 
bers of  the  said  Archbishopric,  are  willing  always  to  receive  such 
Bishops  as  cometh  from  Eome,  as  appeared  by  their  doings  in  your 
suppliant's  predecessor's  time  (who  being  captive  was  brought  out 
of  his  own  house  within  a  mile  of  Cashel,  by  one  Morris  Reogh, 
then  from  the  Pope  appointed  Archbishop  there,  the  said  Morris 
was  admitted  and  conducted  by  the  said  townsmen  of  Cashel  to  say 


310  THE  GLOBE. 

a  Mass  in  the  Cathedral  Church  of  Cashel),  and  now  in  like  sort  had 
received  peaceably  such  Bishops  as  came  from  Rome  of  late,  where- 
fore it  may  please  your  Honor,  not  only  to  set  down  what  punish- 
ment shall  be  thought  fit  for  their  doings,  but  also  give  directions 
that  the  head  officers  and  burgesses  and  every  one  being  of  age  in 
the  said  towns  shall  be  compelled  to  put  in  securities  before  the 
Lord  Chancellor  to  come  to  church  and  receive  the  Holy  Com- 
munion, which  hitherto  they  have  refused  to  do." 

The  constancy  of  the  Irish  people  to  their  faith  excited  the  ad- 
miration of  the  Deputy  so  much  that  on  one  occasion  he  exclaimed, 
"I  know  not  how  this  attachment  to  the  Catholic  Church  is  so 
rooted  in  Irish  hearts,  unless  it  be  that  the  very  soil  is  infected 
and  the  air  tainted  with  Popery;  for  they  obstinately  prefer  it  to 
all  things  else — to  allegiance  to  their  Eang,  to  respect  for  his  min- 
isters, to  the  care  of  their  own  posterity,  and  to  all  their  hopes  and 
prospects." 

In  1584,  one  of  the  State  papers  records,  that  even  in  the  Arch- 
diocese of  Dublin,  "  where  things  should  be  best  reformed,"  there 
are  bo  many  churches  fallen  down,  so  many  children  dispensed 
withal  to  enjoy  the  livings  of  the  Church,  so  many  laymen,  as 
they  are  commonly  termed,  permitted  to  hold  benefices,  so  many 
clergymen  tolerated  to  have  the  profits  of  three  or  more  pastoral 
dignities,  who  being  themselves  unlearned  are  not  meet  men; 
though  they  were  willing  to  teach  and  instruct  others;  as  whoso 
beholdeth  this  miserable  confusion  and  disorder,  and  hath  any  zeal 
of  God  in  his  heart,  must  not  choose  but  make  the  same  known, 
especially  unto  such  as  bestow  their  whole  care  and  travail  to  re- 
form these  enormities,  and  would,  no  doubt,  be  glad  to  see  those 
decays  of  religion  built  up  again." 

In  December  of  the  same  year  (1584),  the  Prebendaries  of  S. 
Patrick's  wrote  to  the  Lords  of  the  Council,  "  that  there  is  not  one 
in  that  land  to  be  found  which  can  or  will  preach  the  Gospel,  four 
Bishops  and  the  Prebendaries  of  S.  Patrick's  only  excepted.  This 
is  lamentable  with  God's  people." 

The  Lord  Deputy,  Fitzwilliam,  wrote  in  1587:  "It  is  most  true 
and  lamentable,  that  between  Dublin  and  the  furthest  end  of  Mun- 
ster  there  is  not  one  church  standing,  convenient  to  repair  unto, 
except  it  be  in  the  haven  towns." 

About  this  time,  the  two  Ecclesiastical  Commissioners  were 
George  Ackworth,  Doctor  of  Civil  Law,  a  clergyman  who  had  been 
deprived  of  his  living  in  England  for  inordinate  life,  and  Robert 


THE  REFORMATION  IN  IRELAND,  311 

Garvey,  not  in  holy  orders,  a  Bachelor  in  Civil  Law.  Loftus 
charged  these  Commissioners  that  they  have  given  dispensations 
to  hold  livings  to  persons  who  did  not  take  the  oath  of  supremacy 
and  abjuration,  "  whose  names  I  shall  be  ready  to  declare,  when 
I  shall  be  thereto  required."  Among  other  scandalous  transactions, 
they  granted  a  dispensation  to  Thomas  Power,  a  boy  of  ten,  to  hold 
a  vicarage  without  residence. 

Mr.  Froude's  estimate  of  the  character  of  xVrchbishop  Loftus  is 
endorsed  by  a  high  Protestant  authority,  who  says  "  that  his  great 
qualities  were  something  tarnished  by  his  excessive  ambition  and 
avarice,  for  besides  his  promotion  in  the  Church  and  his  public 
employments  in  the  State,  he  grasped  at  everything  that  became 
void,  either  for  himself  or  family,  forasmuch  that  the  Dean  and 
Chapter  of  Christ  Church  were  so  wearied  with  his  importunities, 
that  upon  August  28,  1578,  upon  granting  him  some  request, 
obliged  him  to  promise  not  to  petition  or  to  become  suitor  to 
them  for  any  Prebend  or  living,  nor  for  any  lease  of  any  benefice, 
nor  for  any  fee  farm.  But  when  an  entry  of  this  promise  came  to 
be  made  in  the  Chapter  Book  in  his  presence,  he  would  have  thrust 
in  an  exception  of  one  petition  more,  and  no  more,  which  the  Dean 
and  Chapter  would  not  consent  to,  being,  as  they  alleged  in  that 
entry,  contrary  to  his  lordship's  promise  made  in  the  Chapter 
House.  However,  this  disposition  of  his  was  afterward  of  service 
in  preserving  the  ancient  Cathedral  of  S.  Patrick's,  Dublin,  from 
being  dissolved  and  converted  into  a  university.  For  being  greatly 
interested  in  the  livings  of  that  church,  by  long  leases  and  other 
estates  thereof,  granted  either  to  himself,  his  children,  or  his  kins- 
men, he  opposed  Sir  John  Perrot,  Lord  Deputy,  in  his  attempt  of 
converting  the  revenues  thereof  to  the  uses  aforesaid.  To  clear  up 
this  matter,  and  also  to  show  the  hand  this  vigilant  and  active 
Prelate  had  in  the  ruin  of  Sir  John  Perrot,  it  will  be  necessary  to 
mention  some  passages  out  of  the  life  of  that  Lord  Deputy. 

In  1585,  Perrot  made  a  journey  to  the  North,  and  left  Archbishop 
Loftus  and  Sir  Henry  Wallop  Lord  Justices  during  his  absence. 
His  back  was  no  sooner  turned  but  they  wrote  letters  of  complaint 
against  him  to  Sir  Francis  Walsingham,  Secretary  of  State;  which, 
with  the  insinuations  of  Sir  Jeffry  Fenton,  then  in  England,  to  the 
Queen,  proved  the  first  dawnings  of  Perrot's  troubles.  The  same 
year  great  unkindness  burst  out  between  the  Lord  Deputy  Perrot 
and  Archbishop  Loftus,  partly  upon  public  accounts,  but  chiefly 

VOL.  VII.— 21. 


312  TEE  GLOBE. 

concerning  S.  Patrick's  Chnrch,  which  the  Lord  Deputy  had  in 
his  instructions  to  convert  to  a  college,  and  had  a  great  desire  to 
set  it  forward.  But  Archbishop  Loftus,  Lord  Chancellor,  opposed 
him,  being  interested  in  the  livings  of  S.  Patrick's  by  long  leases 
and  other  estates  thereof,  granted  either  to  himself,  his  children, 
or  kinsmen;  and  therefore  did  by  all  means  withstand  the  aliena- 
tion of  these  revenues.  And  being  a  man  of  a  high  spirit,  and  used 
to  bearing  sway  in  the  Government,  he  grew  into  contradiction,  and 
from  contradiction  to  contention,  with  the  Deputy;  who,  on  the 
other  side,  brooking  no  opposition,  it  grew  to  some  heat  between 
them;  wherefore  the  Queen  taking  notice,  wrote  to  them  both  to 
reconcile  themselves  together;  but  the  Archbishop  stuck  to  him 
to  the  last,  and  was  a  main  instrument  in  bringing  him  to  his 
condemnation;  and  Perrot,*  in  his  last  will,  solemnly  testified  that 
the  Archbishop  f  falsely  belied  him  in  his  declaration  against  him. 

Dr.  William  Lyon,  a  native  of  Chester,  who,  in  1573,  was  made 
Vicar  of  Naas,  and  four  years  afterward  obtained  dispensation  to 
hold  the  same,  with  any  other  benefice,  for  life,  and  leave  to  live  in 
England  and  transport  the  profits  3f  his  vicarage  into  that  king- 
dom, was  made  Bishop  of  Ross  by  Elizabeth  in  1582,  and  the  fol- 
lowing year  obtained  also  the  sees  of  Cork  and  Cloyne. 

Writing  on  July  6,  1596,  from  Cork,  to  Lord  Hunsdon,  the  Lord 
Chamberlain,  Elizabeth's  cousin,  and  one  of  the  most  bitter  enemies 
of  Catholicity,  Lyon  remarks: 

"  The  people  are  ignorant  of  God  and  His  truth,  led  by  false 
teachers,  that  draw  them  away  from  their  obedience  to  her 
Majesty's  godly  laws  and  proceeding  to  that  palpable  and  dam- 
nable blindness  to  obey  her  Majesty's  palpable  enemy,  that  anti- 
christ of  Rome.  .  .  .  In  the  city  of  Cork  all  is  done  in 
private  houses  by  Massing  priests.  About  March  last  was  twelve- 
months were  committed  by  Sir  Thomas  Norreys,  myself  and  others, 
seven  or  eight  recusants  from  the  city  of  Cork.  .  .  .  Our 
State  here  is  very  dangerous.  The  Lord  of  His  mercy  put  it 
into  her  Majesty's  heart  and  the  rest  of  that  most  honorable  State 
to  see  to  the  Reformation  of  the  same,  for  the  furtherance  whereof 
I  most  humbly  crave  your  honor's  favor.  Here  are  five  Justices 
of  Peace  that  sit  on  the  bench  every  sessions,  but  they  never  took 
the  Oath  of  Supremacy  to  her  Majesty,  nor  will  they. 

*  Perrot  was  condemned  and  died  suddenly  in  the  Tower. 

tLoftns  died  at  his  Palace  of  S.  Sepulori,  Diiblin,  April  5,  1605,  and 
was  buried  in  S.  Patrick's,  having  been  37  years  Archbishop  of  Dublin, 
and  in  the  42d  year  of  his  consecration. 


THE  REFORMATION  IN  IRELAND.  313 

"  Two  of  them  utterly  refused  at  the  general  sessions  holdeii  in 
March  last.  Hereby  they  generally  are  mightily  drawn  away  from 
their  loyalty  to  her  Majesty's  godly  laws  now  within  these  two 
years,  so  far  that  where  1  had  a  thousand  or  more  in  a  chureli  at 
sermon,  I  now  have  not  five;  and  whereas  I  have  seen  five  hundred 
communicants  or  more,  now  there  are  not  three,  and  not  one  woman, 
either  at  divine  service  or  communion;  which  thing,  my  good 
Lord,  if  it  he  not  looked  into,  will  grow  to  a  great  mischief  in  the 
commonwealth.  The  ground  of  all  these  mischiefs  is  the  lack  of 
teachers,  neither  will  they  come  to  be  taught  as  her  Majesty  hath 
appointed,  and  by  the  laws  it  was  prescribed.  It  is  lamentable,  my 
good  lord,  to  see  and  most  woeful  to  hear  that  in  this  Proyince  there 
is  not  one  preacher  of  this  nation;  I  mean  of  the  Irish;  and  very 
few  in  other  parts  of  the  kingdom,  which  is  a  token,  I  fear  me,  that 
God  hath  cast  them  off.  The  cause  of  all  these  evils  before  re- 
hearsed is  the  want  of  due  execution  of  those  godly  laws  which  are 
established,  whereby  not  obeying  for  conscience'  sake,  they  are  em- 
boldened forward  in  their  ungodliness,  disloyalty,  disobedit'nce, 
and  rebellion,  and  out  of  this  cause  springeth  the  boldness  of  the 
people.  The  Pope's  Legate,  Friars,  Priests,  and  seminaries,  of  whom 
this  country  is  full,  as  also  the  city  of  Cork;  whereas  there  be  ex- 
seminary  and  seducing  priests  resident  within  the  city,  maintained 
and  kept  daily  by  the  Aldermen  and  merchants  of  the  city,  to  say 
Mass,  baptize,  minister  the  Sacraments,  and  other  their  Popish 
ceremonies  in  their  private  houses,  and  when  I  am  out  of  the  town 
they  walk  openly  and  commonly  in  the  street,  accompanied  with 
the  Aldermen  and  officers  of  the  city,  and  conveyed  forth  of  the 
town,  when  they  go  to  say  their  Masses  in  the  country  abroad, 
neither  want  they  anything.  I  have  their  names  and  who  main- 
taineth  them,  and  how  far  I  have  dealt  herein,  to  the  discharge  of 
my  duty,  in  my  function  to  Godward  and  my  obedience  to  her 
Majesty,  may  appear  by  a  letter  written  by  me  unto  my  honor's 
good  lord,  the  Lord  Deputy. 

"  And  therefore,  my  Honor's  good  lord,  I  desire  that  your  Honor 
may  further  this,  my  lamentable  complaint  to  her  Majesty,  that 
redress  may  be  had  of  these  things,  for  the  preservation  of  her 
Majesty  and  the  commonwealth  of  this  poor  country,  and  safe- 
guard of  those  few  professors  of  the  truth  which  are  here  resident 
in  this  land.  Under  reformation,  I  speak  it  with  all  humility,  as 
one  that  earnestly  desireth  the  good  of  the  Church  and  the  peace 
of  this  kingdom,  that  some  order  may  be  taken  that  these  seducers 
as  Priests,  Friars,  Jesuits,  and  seminaries  and  their  maintainers 
may  be  restrained,  and  some  sharp  punishment  devised  for  them, 
according  to  your  honor's  grave  and  wise  discretion,  that  those 
that  are  in  Cork,  Waterford,  Limerick,  Clonmel,  Fethard,  Cashel, 
Kilmalock,  Youghal,  and  Kinsale,  and  other  towns  may  be  re- 
formed, whereon  the  reformation  of  the  whole  country  dependeth; 
for  the  example  of  the  cities  and  towns  mar  the  countr}%  their  trade 


314  THE  OLOBE, 

being  beyond  the  seas,  from  whence  they  bring  little  good;  and  in 
the  country  they  may  be  straightly  looked  into,  and  also  that  none 
come  over  from  beyond  the  seas,  as  they  daily  do,  I  mean  of  those 
wicked  priests.  .  .  .  My  good  lord,  I  know  more  than  I  will 
trouble  your  Honor  with  at  this  time;  my  duty  is  to  deliver  my 
knowledge.  It  lieth  in  your  honor  and  the  rest  of  that  most  hon- 
orable Council  to  cause  redress.'' 

Some  of  the  Anglo-Irish  clergy  seem  to  have  returned  to  the 
Church,  for  Lyon  proceeds:  "  Also  the  priests  of  the  country  for- 
sake their  benefices  to  become  Massing  priests,  because  they  are 
so  well  entreated  and  so  much  made  of  among  the  people.  Many 
of  them  have  forsaken  their  benefices  by  the  persuasion  of  these 
Popish  seminarians,  that  come  from  beyond  the  seas.  They  have  a 
new  mischief  in  hand,  if  it  be  not  prevented.  .  .  .  The  best 
name  that  they  give  unto  the  divine  service  appointed  by  her 
Majesty  in  the  Church  of  England,  is  the  DivelFs  service,  and  the 
professors  thereof,  Divells,  and  when  they  meet  out  of  the  pro- 
fession they  will  cross  themselves  after  the  Popish  manner;  and 
any  that  company  with  us,  and  receive  any  living  of  me  or  the 
like,  being  appointed  by  her  Majesty,  they  excommunicate  him  or 
them,  and  will  not  suffer  them  to  come  in  their  company.  My 
good  lord,  I  have  caused  churches  to  be  re-edified  and  provided 
bocks,  .  .  .  but  none  will  come  to  church  at  all,  not  so  much 
as  the  country  churls;  they  follow  their  seducers  the  priests  and 
their  superiors.  .  .  .  Also  I  must  not  forget  the  perverse 
recusants  that  come  out  of  England  hither,  and  especially  to  these 
parts,  and  most  part  to  Waterford,  the  sink  of  all  filthy  superstition 
and  idolatry,  with  contempt  of  her  Majesty's  godly  laws  and  pro- 
ceedings. In  Waterford  the  Mayor  and  Sheriffs  of  the  city  come 
not  to  church,  neither  will  they  take  the  Oath  of  Supremacy,  and  in 
this  city  of  Cork  the  Bailiffs  refuse  the  oath,  neither  come  they  to 
the  church." 

This  is  the  testimony  of  a  Protestant  Bishop  in  Ireland,  almost 
at  the  end  of  the  Tudor  dynasty,  under  which  a  torrent  of  ecclesias- 
tical revolutions  had  swept  away  the  ancient  religious  unity  of  the 
land.  That  there  was  even  the  remotest  external  resemblance  be- 
tween the  pre-reformation  Catholic  Church,  in  Ireland,  and  the 
Elizabethan  Establishment,  at  the  time,  or  as  now  separated  from 
the  State,  could  be  only  maintained  by  those  curious  minds,  blind 
to  facts,  who  hide  the  truth  even  from  themselves  by  an  adroit  dis- 
appearance into  side  issues.  Indeed,  it  is  not  too  much  to  say  that 
not  one  in  ten  thousand  of  Irish  Episcopalians  would  regard  con- 
tinuity with  the  Catholic  body  in  any  other  Hght  but  that  of  a  most 
disgraceful  connection.  This  paper  cannot  be  better  concluded 
than  by  quoting  the  words  of  a  well-informed  author,  who  thus 


THE  REFORMATION  IN  IRELAND.  315 

tersely  sums  up  the  political  and  religious  working  of  the  new  re- 
ligion in  the  sister  kingdom: 

"  The  reign  of  Elizabeth  had  ceased  before  her  sovereignty  had 
been  practically  exercised  in  some  of  the  remoter  parts  of  Ireland. 
During  that  reign  of  five  and  forty  years,  religion  had  little  chance 
of  improvement. 

"  The  slaughters  and  massacres,  the  treacheries  and  plots,  the 
confiscations  and  attainders,  which  gained  for  the  English  a  gradual 
and  sure  mastery  over  the  Irish,  implanted  within  Irish  hearts  an 
ineradicable  aversion  to  the  Establishment  which,  like  a  network, 
spread  its  meshes  over  every  parish,  as  a  sign  and  token  of  defeat 
and  capture.  The  people  perhaps  saw  little  to  admire  in  an  Estab- 
lishment wherein  the  Bishops,  cathedral  churches,  and  clergy  had 
already,  in  Burghley's  time,  begun  to  make  unconscionable  long 
leases  for  two  hundred  and  for  ninety-nine  years,  and  which  con- 
tinued for  long  a  mere  machine  for  collecting  the  remnants  of 
Church  property,  which  the  greed  of  laymen  and  churchmen  had 
spared.  The  few  English  ministers  who  resided  on  their  benefices 
were  farmers  and  settlers  rather  than  Evangelists,  and  were  in- 
capable, from  ignorance  of  the  language,  of  teaching  the  re- 
formed" (?)  "doctrines,  even  if  their  ill  lives  had  not  destroyed 
all  desire  to  fulfill  the  functions  of  their  calling.  Archbishops  and 
Bishops,  who  tortured  their  Papal  rivals  and  hunted  down  the 
Queen's  rebels,  could  hardly  be  looked  on  as  good  shepherds  by  t*he 
harried  flock,  and  ministrations  intruded  upon  poor  wretches  cast 
into  prison  to  compel  them  to  hearken  to  their  persuaders,  must 
have  been  highly  offensive.  Fining  a  young  nobleman  one  hundred 
marks  for  hearing  Mass  may  have  seemed  to  Loftus  and  Sydney 
only  a  proper  mode  of  advancing  the  Gospel  within  the  Pale,  but 
the  victims  to  this  species  of  proselytism  clung  all  the  more  closely 
to  the  worship  which  cost  them  so  dear,  and  were  the  less  likely  to 
embrace  the  worship  which  the  State  offered  for  nothing.  In  fact, 
the  Establishment  which  Elizabeth  founded  was  an  Establishment, 
and  no  more.  It  could  not  in  her  day  be  called  a  Church  except  by 
a  kind  of  fiction.  If  it  possessed  a  staff  of  dignitaries  as  well  as 
Bishops,  it  was  entirely  wanting  in  the  essential  and  principal  part 
of  a  Church — namely,  people  to  be  ministered  to.  It  has  been  cor- 
rectly likened  unto  a  body  of  shepherds  without  a  flock.  .  .  . 
The  Establishment  in  Ireland  commenced  its  career  by  violating 
the  simplest  rules  of  Christianity,  when  it  prescribed  penalties  for 
its  support.  Morality  was  outraged  when  the  Establishment  be- 
came the  recipient  of  the  confiscated  Church  property  of  the  Irish 
nation.  Common  sense  is  outraged  when  it  is  attempted  to  justify 
the  continuance  of  that  confiscation  by  the  plea  that  Curwen's  con- 
secrations were  canonical,  and  by  the  assertion  that  two  Bishops 
of  the  Irish  Church  Joined  him  in  his  alleged  conversion.  History 
is  falsified  when  it  is  said  that  the  Irish  Church  thus  reformed  itself. 


316  THE  GLOBE. 

Against  such  falsehoods  and  sophistries  the  very  stones  of  the  tem- 
ples and  churches  which  Sydney  saw  ruined,  in  his  day,  cry  out  in 
the  present  generation.  A  voice  from  the  ancient  graveyards,  with 
their  broken  chancels,  mutilated  crosses,  and  shattered  towers  is 
lifted  up  in  protestation  against  such  an  untruth/' 
England.  Thomas  E.  H.  Williams. 


SAINT   URSULE'S   DREAM. 


In  spacious,  silent  chamber,  far  apart, 

Saint  Ursule,  dreaming,  in  soft  slumber  lies. 
Where  steals  no  breath  of  passion's  tainted  sighs 

To  mar  the  sweetness  of  her  virgin  heart. 

The  hush  and  stillness,  sacredness  impart; 

From  burning  incense,  light  and  fragrance  rise, 
Fit  emblems  of  the  love  that  never  dies. 

Whose  blessed  source.  Thou,  God,  the  Father  art. 

So  lioly  is  the  place,  an  angel  bright. 
Softly  approaching,  enters  undefiled. 
With  glowing  messages  from  heaven  sent  down; 

Saint  Ursule  reads  by  inspiration's  light: 

"  Awaken,  princess,  sainthood's  chosen  child, 
Renounce  thy  earthly  for  thy  heavenly  crown." 

Abigail  Taylok 


THE   HAWTHORNES   AGAIN. 


!M EMORIES  OF  Hawthorne.  By  Rose  Hawthorne  Lathrop.  Boston 
and  Xew  York:  Houghton,  Mifflin  &  Company.  1897. 
Some  thirteen  years  ago  I  found  great  pleasure  in  reading,  and  in 
writing  an  extensive  review  of,  Julian  Hawthorne's  memoir  of  his 
gifted  father.  That  review  was  written  in  my  regular  work  for  the 
I'liiladelphia  Times,  and  has  since  been  published  in  the  Globe 
Rkview. 

For  more  than  a  generation  I  have  been  an  intense  admirer  of 
Xatlianiel  Hawthorne,  and  have  always  been  glad  to  say  of  him  as 
Ruskin  has  said  of  Carlyle:  By  all  means  read  all  that  he  ever  wrote; 


THE  HAWTH0RNE8  AGAIN.  317 

and  whenever  natural  opportunity  has  offered  I  have  emphasized 
what  to  me  is  the  simple  fact  that  he  was  and  that  he  still  remains 
the  one  clear-headed  and  radiant  literary  genius  the  United  States 
has  produced. 

Wendell  Phillips  was  a  greater  mind,  but  not  so  well  balanced; 
saw  everything  from  the  stand-point  of  the  morbid  conscientiousness 
of  the  moral  reformer,  and  blundered  right  and  left  in  his  fervid 
interpretations  of  ancient  and  modern  history. 

Emerson  was  as  lucid  of  intellect,  but,  having  entangled  himself 
utterly  in  the  mazes  and  sea-foams  of  the  swept  waves  of  heterodox 
theology  and  philosophy,  and  never  having  the  creative  literary 
genius  of  Hawthorne,  he  constantly  attempted  themes  beyond  his 
powers;  hence  his  light  is  only  that  of  the  setting  sun  practically 
darkened  by  sea-fog  and  a  coming  storm.  Longfellow  was  a  poet, 
pure  and  simple,  and  with  less  breadth  of  mind;  and  there  are  no 
other  men  in  Xew  England  or  in  United  States  history  whose  genius 
and  fame  can  be  compared  with  the  genius  and  fame  of  the  subject 
of  these  memories. 

Longfellow  I  met  only  once,  when  I  was  invited  to  preach  in 
Cambridge  many  years  ago.  Emerson  I  met  on  several  occasions, 
and,  if  I  mistake  not,  it  was  my  great  pleasure  to  meet  one  evening 
at  tea  in  Mr.  Emerson's  house,  I  think  in  the  year  1869,  the  same 
dear,  though  then  aged,  Elizabeth  Peabody  who  figures  so  beauti- 
fully in  the  earlier  pages  of  this  volume. 

The  Rev.  Dr.  Peabody,  if  I  mistake  not,  of  the  same  family  or  of 
a  kindred  branch,  I  have  always  considered  the  ablest  and  the  most 
nearly  religious  of  that  gifted  coterie  of  ISTew  England  Unitarian 
divines  that  gave  the  modern  heresy  of  Socinianism  and  Ananism 
whatever  of  respectability  it  has  ever  had  in  this  land.  Hawthorne 
I  never  had  the  honor  of  meeting,  and  I  make  these  personal  refer- 
ences mainly  that  the  gifted  author  of  this  book  and  the  friends 
of  the  Hawthornes  everywhere,  as  well  as  other  thousands  of  my 
readers  who  may  not  know  enough  of  Hawthorne  to  love  him  as  I 
love  him,  may  understand  that  I  am  perfectly  in  touch  with  the 
author  in  her  first  paragraph,  where  she  says:  "  The  letters  " — ^that 
make  up  the  main  part  of  this  book — "  are  full  of  sunshine,  which 
is  not  even  yet  in  the  least  dimmed,  and  there  is  a  pleasant  chatter 
of  persons  of  whom  we  have  heard  widely  in  the  most  refined  atmos- 
phere this  country  knows." 

Were  I  speaking  with  strict  critical  accuracy,  I  might  perhaps 


818  THE  GLOBE. 

condition  the  expression  "  most  refined,"  as  that,  literally  speaking — 
as  before  God  and  the  eternities — involves  certain  absolute  and  dom- 
inating moral  qualities  in  which  certain  other  atmospheres  in  this 
land  might  excel.    But  we  will  not  preach  in  this  instance. 

Certain  it  is  that  the  Hawthornes  and  the  Peabodys,  at  the  time 
of  the  happy  meetings  which  finally  resulted  in  the  marriage  of 
Nathaniel  Hawthorne  to  Sophia  Peabody,  represented  some  of  the 
best  blood  and  brain-power  that  had  been  evolved  in  New  England 
up  to  that  hour,  and,  as  I  see  it,  far  better  than  any  material  to  be 
found  in  New  England  to-day,  except  in  its  higher  and  more  ex- 
clusive Catholic  circles;  and  this  being  the  fact,  and  the  fact  still 
further  being  that  in  the  case  of  Nathaniel  Hawthorne  all  the  excel- 
lent qualities  of  him  went  to  literature,  and  in  the  case  of  Sophia 
Peabody  the  leading  strain  took  to  art — a  sort  of  early  dawn  of  that 
power  we,  as  a  nation,  have  ever  since  been  aiming  to  attain,  and 
mainly  with  very  grotesque  results,  so  far — it  is  eminently  becom- 
ing that  the  modern  world  should  listen  with  kindest  attention  to 
every  word  that  the  children  of  Hawthorne  have  to  say  either  in 
elucidation  of  his  genius  or  in  adoration  of  his  most  beautiful  and 
gifted  soul. 

The  early  Puritans  still  inherited  their  religious  fervor  from  the 
church  out  of  which  their  forefathers  had  renegaded,  and  nothing 
is  clearer  than  that,  from  one  source  and  another,  Nathaniel  Haw- 
thorne, among  his  other  heavenly  visions  of  rectitude,  had  been 
given  the  vision  and  glory — far  beyond  his  Puritan  surroundings — 
of  catching  something  of  the  eternal  halo  of  that  light  ineffable 
which  has  clothed  all  lands  with  sunshine  ever  since  that  hour  of 
darkness,  at  fright  of  which  the  ancient  graves  gave  up  their  dead. 

In  truth,  when  I  was  told,  more  than  a  year  ago,  that  George  Par- 
sons Lathrop,  in  dramatizing,  so  to  speak,  the  story  of  "  The  Scar- 
let Letter,"  had,  either  for  dramatic  effect  or  whatever  cause,  made 
Hester,  the  immortal  heroine  of  that  immortal  story,  commit  suicide, 
I  could  but  exclaim:  "  My  God,  has  the  man  gone  mad?  "  In  fact, 
alike  from  the  stand-point  of  literature  and  morals,  I  consider  such 
a  denouement  an  eternal  insult  to  all  that  Hawthorne  lived  and  died 
for,  and,  could  I  have  gotten  at  Lathrop  before  he  committed  that 
fearful  blunder,  I  would  have  begged  him  on  my  knees  not  to  dare 
to  mutilate  one  of  the  sacredest  treasures  of  our  history  in  such  a 
blind  and  dastardly  manner. 

I  am  quite  aware  that  this  is  not  in  the  ordinary  tone  of  a  review 


THE  HAWTH0RNB8  AGAIN.  319 

of  a  book.  But  literature,  to  me,  is  the  one  sacredest  thing  in  all  the 
ages — the  word  of  God,  as  near  as  we  can  articulate  it,  become  in- 
carnate in  human  speech;  and  it  is  so  seldom,  especially  in  these 
years  of  brainless  legions  of  writers,  that  any  man  seizes  and  depicts 
the  burning  energies  of  the  moral  nature  of  our  race,  that  for  a  mere 
nobody,  a  mere  hack  of  modern  literature,  to  take  the  flaming  sword 
of  God's  truth  right  out  of  a  book  and  substitute  therefor  the  flimsy 
and  nauseating  claptrap  of  a  modern  farce-comedy,  is  to  me  a  burn- 
ing insult  to  the  memory  of  genius,  and  an  impertinent  shame.  And 
I  am  writing  this,  not  for  Mr.  Lathrop  alone,  but  more  particularly 
for  those  thousands  of  pygmies,  who,  in  our  days,  are  writing  so- 
called  literature,  with  God  and  the  human  conscience  left  out  in 
the  cold. 

It  was  Hawthorne's  inimitable  glory  that  he  "  kept  close  to  the 
heart  of  nature  " — as  we  put  it  in  these  days — without  any  of  the 
transcendental  or  other  cant  of  the  thing  that  has  made  modern 
speech  and  modern  literature  so  unutterably  despicable. 

They  say  that  the  Hawthornes  were  and  are  all  a  little  queer.  In 
this  connection  I  remember  reading  within  a  year  or  two  that  some 
anatomically  scientific  booby  from  Paris,  whose  name  I  have  gladly 
forgotten,  though  I  think  it  was  N"ordau,  had  demonstrated,  on 
physiological  bases,  that  Carlyle  and  Euskin,  in  their  prime,  that 
is,  and  Byron  and  Shelley  and  Coleridge  and  Wordsworth,  and,  of 
course,  Shakespeare,  were  all  madmen — that  is,  scientifically — thus 
leaving  us  only  the  machine  poets,  like  Dryden,  and  the  phonograph 
machine  prose  writers,  like  Herbert  Spencer,  and  his  senseless  eter- 
nal wordiness,  as  among  the  sane  writers  of  the  British  race  in  our 
day.  May  God  pity  the  light-headed  Frenchman,  but  give  him  lock- 
jaw and  every  sort  of  paralysis  as  speedily  as  possible. 

N"o  doubt  we  are  all  mad  in  a  sense.  It  is  a  mad  world,  my  masters, 
but  take  our  prophets  and  poets  of  the  soul  out  of  it,  and  it  is 
nothing  but  a  cart-horse,  contemptible  and  ugly  and  senseless,  pile 
of  economic  and  scientific  and  other  more  palpable  and  devilish  lies. 

I  think  it  was  Mr.  Lincoln  who,  when  once  approached  by  a 
dyspeptic  temperance  crank  with  the  pious  gossip  that  Grant  was 
a  dangerous  man  for  the  head  of  the  army  because  he  drank  whiskey, 
quietly  asked  of  his  informer  if  he  knew  the  brand  of  whiskey  that 
Grant  imbibed;  and  again,  on  being  asked  why  he  desired  to  know, 
dear  old  Abe  replied,  because  he  would  like  to  get  it  by  the  quantity 
and  feed  it  regularly  to  the  rest  of  the  army  ofiicers. 


320  THE  GLOBE. 

It  is  true  also  of  human  literary  genius,  especially  as  rare  as  that 
of  Hawthorne's  and  the  other  great  writers  named.  Genius  is 
always  crazy  in  the  eyes  and  estimate  of  groveling,  economic,  and 
pig-headed  fools.  But,  to  my  mind,  there  is  nothing  so  absolutely 
insane  and  imbecile  in  all  this  worid  as  such  boobies  as  the  French- 
man referred  to,  and  such  other  thousands  of  his  kind  in  our  day 
who  pass  for  smart  literary  and  business  men.  Genius  is  simply  an 
acute  mental  development  toward  some  great  work  needed  in  its 
day,  and  the  ability  of  ceaseless  labor  toward  that  end. 

I  am  not  wandering  from  my  point:  Julian  Hawthorne  and  his 
sister  combined  have  not  half  the  literary  genius  or  power  that  their 
father  had  a  half  a  century  ago;  still,  they  have  the  gift  of  writing, 
and  it  is  a  gift,  not  a  trade  to  be  learned,  like  carpentering  or  money- 
making;  and,  either  by  love  of  it  or  by  inheritance,  or  both,  they  are 
among  our  best  American  writers  to-day,  and  are  not  mere  hacks 
and  slaves. 

Moreover,  I  am  personally  glad  of  the  opportunity  and  duty 
of  saying  this,  because  within  the  present  year  I  have  been  grossly 
assailed  in  certain  Boston  papers  because  I  felt  called  upon  to  preach 
a  certain  moral  truth  in  the  Globe  Review  of  last  March,  which 
was  supposed  to  reflect  strongly  upon  one  of  the  parties  here  con- 
cerned. I  preach  no  truths,  however,  for  the  purpose  of  reflecting 
sharply  on  any  one,  but  only  for  the  sake  of  the  truths  themselves, 
and  because  I  believe  their  utterance  to  be  needed  at  the  hour.  The 
younger  Hawthomes  are  not  thinkers  or  great  writers — ^but  these 
are  as  rare  as  morning  and  evening  stars. 

In  reviewing  Julian  Hawthorne's  memories  of  his  father,  as  pre- 
viously mentioned,  I  found  sharp  fault  with  the  piecemeal  and 
heterogeneous  manner  in  which  the  work  was  done.  Indeed,  criti- 
cisms of  mine  regarding  this  same  fault  in  many  of  our  American 
writers  have  plainly  forced  them  to  improve  their  work  during  the 
hist  few  years;  and  it  is  a  pleasure  to  note  that  there  is  a  beautiful 
and  skillful  method  in  the  whole  treatment  of  the  memories  of  Haw- 
thorne in  the  present  volume.  As  a  matter  of  historic  continuity, 
the  letters  from  Emerson  to  Sophia  Peabody  should  have  been  in- 
serted among  the  letters  that  appear  previous  to  the  time  of  her 
marriage  to  Hawthorne.  In  simple  truth,  most  of  them  might  have 
been  omitted,  as  they  represent  Emerson  simply  in  the  light  of  a 
would-be  polite  admirer,  and  the  greater  geniuses  of  New  England 
have  never  excelled  in  that  role.    The  letters  from  George  "W.  Curtis 


THE  HAWTII0RNE8  AGAIN.  321 

might  have  been  omitted  without  injury  to  the  memories.  In  simple 
fact,  Curtis  was  dull  and  awkward  and  artificial  and  unpenetrating 
compared  with  the  Hawthornes  or  the  Peabodys,  and  the  only  serv- 
ice the  letters  of  Emerson  or  Curtis  can  be  in  these  memories  is  to 
show  that  in  letter-writing,  as  in  all  other  writing,  Hawthorne  was 
by  all  odds  the  ablest,  the  most  sincere,  and  the  prof  oundest  thinker 
and  writer  of  New  England  in  his  day,  as  I  have  constantly  claimed. 

Now  and  then  we  come  across  portions  of  the  same  letters  in  these 
memories  that  appeared  in  Julian's  earlier  memoir,  but,  as  bodies 
and  souls  and  reading  circles  are  supposed  to  change  every  seven 
years — at  utmost  every  fourteen  years — the  newer  generation  of 
readers  are  not  supposed  to  be  familiar  with  books  that  appeared 
fourteen  years  ago. 

It  seems  to  me  that  the  story  of  the  Hawthorne-Peabody  court- 
ship was  told  with  finer  art  and  less  prejudice  in  Julian's  memoir 
than  it  is  told  in  his  sister's  memories,  but  the  episode  of  Haw- 
thorne's engagement  in  and  discharge  from  the  Boston  Custom 
House  is  better  told — more  fully  and  more  satisfactorily  told — in 
these  later  memories. 

On  the  whole,  the  book  is  delightful  reading,  inasmuch  as  it  re- 
veals the  refined  social  life  of  New  England  a  half  a  century  ago, 
when  a  few  at  least  of  its  better  souls  had  not  wholly  gone  over 
to  Brook  Farm  onion-raising,  Socinian  humbuggery,  and  absolute 
vanity. 

There  is  enough  of  all  this,  however,  in  these  memories  as  they 
stand.  Miss  Sophia  Peabody  is  so  enamored  of  the  divine  wisdom 
of  Emerson  that  she  speaks  of  him  as  "  The  Word  " — that  is,  the  new 
incarnate  Logos  or  manifestation  of  God.  Jules  Very  was  expected 
to  be  that,  but  nobody  knows  or  hears  of  him  now.  He  made  some 
fairly  good  poetry,  but,  like  Thoreau,  could  not  either  square  him- 
self with  democracy  or  the  eternal  theocracy  of  the  Church,  hence 
went  out  in  dreamy  nonentity  to  the  regions  of  honorificabilitudin- 
itatibusque. 

Indeed,  the  memories  show  the  Hawthorne,  Peabody,  Emerson, 
Hoar,  etc.,  coteries  as  very  largely  and  flippantly,  though  brilliantly, 
made  up  into  a  mutual  admiration  society,  without  any  serious  sus- 
picion that  there  ever  had  been  or  would  be  any  diviner  manifesta- 
tions of  the  sesthetic  and  the  eternal  than  these  same  "  ladies  and 
gentlemen  without  a  religion,  but  seeking  a  new  one,"  and,  for  the 
time  being,  many  of  them  with  headquarters  at  Salem,  Concord,  and 

"D^^J. -KIT 


322  THE  GLOBE, 

It  is  pleasant  reading,  but  you  need  to  be  able  to  sift  the  chaff 
from  the  wheat,  to  remember  that  many  of  their  poor  notions  have 
long  since  gone  to  limbo  and  perdition. 

The  book  is  in  no  sense  a  proper  biography  of  Hawthorne,  and 
I  am  not  aware  that  any  such  biography  of  Emerson  or  Phillips 
or  of  Hawthorne  has  ever  been  wTitten,  though  I  am  familiar  with 
several  amateur  and  antiquated  attempts  in  this  line.  Indeed,  the 
author  in  this  instance  claims  nothing  of  this  kind.  This  book  and 
Julian's  larger  books,  already  named,  will  serve  as  faithful  data  for 
some  such  biography  of  Hawthorne  one  of  these  days.  But  the 
writer  of  such  book  will  have  to  supply  lots  of  information  from  his 
own  head  or  from  other  sources  before  such  satisfactory  biography 
can  see  the  light. 

It  seems  that  the  Hawthorn es  were  from  Maine  originally — that 
fertile  forest  of  many  of  our  living  trees  of  American  genius — and 
the  name  clearly  implies  English  origin,  but  from  what  part  of 
Maine,  or  where  is  the  town  mentioned,  the  memories  say  not. 
Again,  it  is  assumed  that  everybody  knows  all  about  the  manse 
where  the  Hawthornes  lived  for  several  years  after  Nathaniel's  mar- 
riage, but,  as  a  matter  of  fact,  very  few  people,  even  in  New  Eng- 
land, know  very  much  about  the  historic  landmarks  of  Concord, 
Mass. 

In  my  review  of  Julian's  books  I  supplied  many  points  of  this 
kind,  and  hence  am  not  moved  to  go  over  the  ground  again  in  this 
notice.  But  Nathaniel  Hawthorne,  as  the  clearest  literary  genius 
this  land  has  produced,  deserves  to  have  a  noble  and  splendid  biog- 
raphy written  of  him — a  biography  that  shall  trace  his  parentage, 
his  birthplace,  his  childhood,  and  all  the  lovely  or  hideous  pano- 
rama of  the  journey  of  his  soul  from  the  cradle  to  the  grave,  and 
in  a  manner  and  spirit  as  loving  as  that  his  children  have  used 
toward  him,  but  with  powers  of  discrimination  that  God  has  not 
given  to  them. 

The  story  of  the  Liverpool  consulate  is  fairly  well  told  in  the 
earlier  and  in  this  latest  memoir  of  Hawthorne;  but  there  was  much 
in  all  that,  too,  that  neither  one  of  his  children  has  properly  or  fully 
told.  On  the  whole,  the  Hawthornes,  spite  of  their  great  ability 
and  their  own  conscious  superiority,  seemed  always  a  little  surprised 
and  flattered  when  any  of  the  English  aristocracy  showed  them  any 
especial  attention.  One  need  not  wonder  at  this,  for  in  this  land, 
during  the  present  century  particularly,  wealth  is  so  seldom  asso- 


THE  HAWTH0RNE8  AGAIN.  323 

ciated  with  true  refinement  that  the  "  damned  literary  fellow  "  is 
not  only  not  understood  or  appreciated  by  the  wealthy,  but  is  apt 
to  be  at  heart  despised  by  them;  whereas  in  England,  time  out  of 
mind,  and  largely  in  this  country  previous  to  the  American  Revolu- 
tion, literary  culture,  and  especially  literary  genius,  was  honored 
as  placing  a  man — where  it  really  places  him,  spite  of  all  the 
plutocrats  in  or  out  of  hell — viz.,  in  the  very  first  rank  of  the  world's 
supremest  men  and  greatest  benefactors. 

And  after  all,  what  was  a  poor  place  in  the  Boston  Custom  House, 
or  the  later  Liverpool  consulate,  as  any  recognition  of  a  man  with 
ability  such  as  that  possessed  by  Hawthorne?  Think  of  Burns  as 
gauging  beer-barrels  for  a  living  to  eke  out  his  pay  for  poetry  and 
the  spare  results  of  his  farming,  and  of  Hawthorne  as  taking  the 
measure  and  weight  of  shiploads  of  coal,  etc.,  it  being  understood 
that  his  literary  wages  were  not  enough  to  keep  the  little  and  quite 
humble  household  at  Concord  fairly  alive;  and  that  both  of  them — 
the  two  greatest  men  of  our  age — were  discharged  mainly  because 
they  could  not  utterly  sink  their  souls,  their  sublime  and  gifted 
souls,  to  the  level  and  unutterable  darkness  of  abject  slaves. 

It  is  a  fearful  reflection  upon  the  "  lovers  of  literature  "  and  the 
governmental  intelligence  and  patriotism  of  our  progressive,  liberal, 
and  democratic  days. 

Indeed,  nothing  of  late  has  impressed  me  so  seriously  as  this 
same  sort  of  poverty  on  the  part  of  our  own  General  Grant  when 
as  yet  he  was  lieutenant  in  the  army.  Recent  biographies  of  him 
also  reveal  the  fact  that  when  he  was  stationed  in  California  as 
Lieutenant  Grant,  he  had  not  and  could  not  command  money 
enough  to  get  his  wife  and  two  children  transported  across  the 
continent  to  his  own  place  of  residence. 

It  seems  natural  to  hear  of  young  preachers  and  priests  as  being 
in  such  straits  because  they  represent,  when  good  for  anything,  a 
still  higher  order  of  spiritual  gift  and  ministry,  and  can  smile  alike 
at  poverty  and  the  giimaces  of  their  wealthy  critics  and  traducers; 
but  lovers  of  literature,  publishers  of  literature,  and  patriotic  lovers 
of  military  prowess  ought  to  see  to  it  that  no  such  humiliation 
should  come  to  men  like  Grant  and  Hawthorne. 

I  love  to  think  of  Nathaniel  as  splitting  wood,  etc.,  in  order  to 
keep  the  human  kitchen  warm,  at  Concord,  but  there  ought  to  have 
been  means  enough  to  provide  a  dishwasher  other  than  himself. 

In  a  previous  review,  already  named,  I  traced  anew  the  beautiful 


324  THE  GLOBE. 

and  sentimental  story  of  ITawthorne's  early  love  and  courtship, 
hence  have  made  only  brief  reference  to  it  in  this  notice. 

I  sincerely  hope  that  the  new  book  will  prove  a  source  of  generous 
income  for  the  devoted  daughter,  and  certainly  the  publishers,  as 
usual,  have  done  their  part  of  the  work  with  all  the  elegant  refine- 
ment that  should  lead  to  this  much  desired  end. 

Those  of  us  who  know  the  truth,  know  })erfectly  that  what  New 
England  needs  and  has  needed  these  two  hundred  years  is  a  pente- 
costal  baptism  of  the  grace  of  God,  that  may  bring  it  proper  humil- 
ity and  true  faith;  and  I  believe  that  such  baptism  is  coming,  and 
that  when  it  has  come  the  Puritan  will  still  lead  the  world.  Mean- 
while, it  will  do  us  all  good  to  study  these  memories  of  some  of  its 
brighter  lights  of  the  past,  that  we  may  the  better  understand  the 
past  and  know  what  to  expect  in  the  future. 

William  Henry  Thorne. 


ON  ANGEL   WINGS. 


Last  night  an  angel  bore  my  trembling  soul 
Across  the  narrow  stream  that  lies  between 
Our  place  of  earthly  banishment  and  Home, 
And  bade  me  stand  upon  the  utmost  verge 
Of  that  fair  Land  our  eyes  have  never  seen. 
But  which  we  long  for,  weary,  and  to  which 
Our  faltering  footsteps  tend,  from  day  to  day, 
Till,  in  the  Father's  House,  are  gathered  in 
We,  with  our  dear  ones: 

As  I  stood,  afar — 
Nearer  I  might  not  draw,  nor  enter  in — 
Age  after  age,  eternity  unrolled 
In  ceaseless  cycles,  countless,  ever  new, 
Yet  still  the  same;  with  neither  yesterday. 
Nor  any  morrow,  only  one  to-day. 
Without  or  mom  or  eve,  but  always  noon, 
An  everlasting  now — ^before  mine  eyes. 
Until  my  vision  failed,  my  senses  reeled; 
And,  as  a  man  who  dreams,  he  falls  and  falls 
Through  spaces  infinite,  yet,  falling,  knows 
It  is  not  he  that  falls,  but  time  and  space 


ON  ANOEL   WINGS.  325 

That  fall  beneath  him — even  so  I  stood 

Still  on  the  utmost  verge  of  that  fair  land — 

And  drew  no  nearer  to  the  dazzling  gates 

Of  the  Celestial  City — and  beheld 

The  tide  eternal  as  it  flowed  and  flowed: 

Not  days,  nor  months,  nor  years,  as  mortal  men 

Keep  count  of  time — a  never-ending  tide 

Of  what  we  cannot  name  as  yet,  of  space, 

Immensity;  our  halting  lips,  I  think. 

Shall  learn  to  speak  it  when,  at  Home,  we  learn 

The  Father's  speech,  the  speech  of  those  we  love. 

So  flowed  the  tide  of  space  beneath  my  feet, 
As  'neath  a  bird,  that  soars,  and  soars,  and  soars 
Into  the  vault  of  blue,  beyond  our  sight; 
Could  he  but  tell  us  how  the  spaces  flow 
Away,  and  yet  away,  so  might  I  tell 
How,  as  I  stood  upon  the  utmost  verge 
Of  that  dear  Native  Land  we  hope  to  reach, 
The  tide  of  space — I  know  no  other  name 
For  what  we  know  not — flowed  beneath  my  feet, 
Until  I  knew  not  if  I  fell  and  fell 
Through  all  the  limitless  abyss  of  space. 
Or  whether  rose  and  rose,  for  evermore. 
Beyond  the  farthest  stars,  or,  standing,  saw 
Eternity  unroll  before  mine  eyes. 
One  never-ending  now. 

But,  on  my  soul, 
Lay  all  the  burden  of  eternity. 
And  I  grew  weary,  with  a  weariness 
No  words  can  imagine.    Know  you,  how  of  old 
Tithonus  groaned  beneath  the  weight  of  years 
Beyond  the  span  of  mortals?    He  of  time 
Grew  faint  and  tired,  till  he  longed  to  die. 
Yet  could  not,  for  the  mighty  gods,  they  say, 
Cannot  recall  their  gifts — how  then  should  I, 
That  passed — yet  have  not  passed — the  stream  of  death, 
Endure  the  burden  of  eternity? 

Shall  we,  then,  weary,  in  the  Father's  House, 
When  we  have  passed  through  death  to  life^with  Him — 
Beneath  the  weight  of  never-ending  bliss. 


826  THE  GLOBE. 

Of  joy  eternal,  peace  ineffable, 

Communion  intimate  with  God  Himself, 

The  Beatific  Vision?    Weary?    Nay, 

How  could  one  weary,  holding  converse  sweet 

With  Christ,  and  with  our  Mother,  with  the  Saints 

To  whom  we  prayed  in  many  a  time  of  need, 

In  joy  and  sorrow;  wdth  the  Angel  Guide 

Who  guarded,  tended,  watched  the  journey  through. 

And  led  our  wayward  footsteps  home  at  last; 

With  those  we  love — no  more  misunderstood. 

No  fear  of  death,  of  parting,  or  of  tears — 

Weary  of  knowledge,  growing  like  to  His 

Throughout  eternity,  till  we  shall  be 

"  Like  Him  "  in  love,  in  all  that  makes  Him  God; 

Shall  be  as  gods,  the  sons  of  God,  indeed 

The  children  of  the  Highest.    Weary?    Nay, 

Doth  love  make  weary?    Joy  and  peace  untold? 

Or  knowledge  ever  growing,  till  it  grow 

Into  omniscience? 

Yet,  the  awful  weight. 
The  burden  of  eternity — of  peace 
That  passeth  understanding;  yea,  of  love 
That  knows  nor  doubt  nor  sorrow,  death  nor  tears. 
All  that  our  souls  can  wish  for,  all  that  God 
Shall  freely  give,  that  eye  hath  never  seen. 
Ear  hath  not  heard,  nor  heart  of  man  conceived — 
Would  surely  press  us  down,  and  down,  and  down 
Forevermore;  but  that  omnipotence 
Shall  be  our  stay:  not  in  His  love  alone. 
That  passeth  knowledge,  nor  His  perfect  peace 
That  passeth  understanding;  nor  in  joy 
And  glory  infinite;  yea,  not  alone 
In  His  omniscience  shall  He  bid  us  share. 
Who  loved  us  unto  death;  but  He,  Himself, 
The  Lord  of  Might  and  Power,  who  hath  borne 
The  burden  of  our  flesh,  our  sins,  our  griefs. 
The  weight  of  all  our  cares;  whose  hand  upholds 
The  whole  of  His  creation,  and  in  whom. 
By  whom  all  *creatures  live — shall  bear  for  us. 
With  us,  the  burden  of  eternity. 
Montreal.  Francis  W.  Gbbt. 


STRAY  LIGHTS  ON  CUBA.  327 

STRAY   LIGHTS   ON   CUBA. 


The  first  periodical  ever  published  in  Cuba  was  not  brought  out 
until  1792,  and  was  issued  gratuitously  by  Jose  Agustin  Caballero 
and  Manuel  Zequiera,  who  devoted  the  proceeds  to  the  support  of 
a  free  school. 

In  1793  the  "  Patriotic  "  Society  took  charge  of  this  publication, 
and  it  was  issued  twice  a  week. 

Some  time  later  El  Aviso  changed  owners  and  became  the  official 
Gazette,  which  title  it  still  bears,  while  it  now  belongs  to  the  Span- 
ish Government. 

Freedom  of  press  was  established  in  1811,  and  several  periodicals 
were  started. 

As  late  as  1774  the  Spanish  Government  objected  to  the  estab- 
lishment of  printing-presses  in  Cuba,  and  in  1790  the  only  one  on 
the  island  was  in  use  at  the  Captain-General's  office  in  Havana. 

In  1818,  through  the  efforts  of  Don  Francisco  Arango,  Cuban 
ports  were  opened,  and  this  gave  a  new  impetus  to  intellectual  life 
in  Cuba. 

El  Pais,  El  Siglo,  and  other  journals,  from  1847  to  1868,  devoted 
their  columns  to  clamoring  for  reforms  for  Cuba.  And  such  prom- 
inent writers  as  Cristobal  Madan,  Jose  Quintin  Suzarte,  Gaspar 
Betancourt  Cisneros,  and  Count  Pozos  Dulces  were  frequent  con- 
tributors. 

The  Spanish  party  sustained  El  Diario  de  la  Marina  and  La 
Prensa,  which  were  devoted  to  the  Government. 

Really  freedom  of  press  was  only  extended  for  a  brief  period  in 
1869,  so  that  the  unwary  might  betray  their  political  leanings.  And 
after  the  mice  were  caught  the  trap  was  shut  down.  Many  Cubans 
gave  voice  to  their  desire  for  freedom  of  the  press,  and  were  exiled 
in  consequence  at  this  time. 

At  the  close  of  the  war,  in  1878,  El  Triunfo  was  started,  and  sub- 
sequently El  Pais,  devoted  to  Cuban  interests. 

The  policy  of  the  Spanish  Government  has  always  been  to  im- 
pede circulation  of  matter  unfavorable  to  Spanish  dominion.  In 
1853  a  royal  edict  prohibited  the  introduction  into  Cuba  of  Spanish 
books  pubhshed  abroad,  thus  ratifying  a  similar  edict  issued  in  1837. 

Another  decree  prohibited  the  circulation  of  the  Revista  de 
Espafia. 


328  THE  GLOBE. 

Americans  introduced  railways  in  Cuba  in  1836,  before  they  were 
laid  in  Spain.  Later  they  brought  out  the  telegraph,  cable,  and 
other  inventions  so  useful  in  every  way. 

The  erroneous  statement  has  been  published  by  some  Spanish 
writers  that  the  majority  of  Cubans  are  usually  lawless  and  degen- 
erate, but  the  fact  is  that  we  gather  from  official  statistics,  published 
in  1884,  that  the  majority  of  the  criminal  classes  in  Cuba  paying 
the  penalty  of  the  law,  were  Spaniards.  There  were,  on  an  average, 
one  criminal  native  to  every  4,777  inhabitants,  and  one  Spanish 
felon  to  every  231  Spaniards.    This  disproportion  is  evident. 

Havana  possesses  no  public  library  belonging  to  the  Government. 
The  only  free  library  was  started  and  sustained  by  the  Economic 
Society. 

Cuba  has  an  area  of  3,804  square  miles,  and  about  1,600,000  in- 
habitants. It  is  divided  into  six  provinces,  viz.,  Habana,  Pinar  del 
Rio,  Matanzas,  Santa  Clara,  Puerto  Principe,  and  Santiago  de  Cuba, 
with  two  territorial  courts,  at  Habana  and  Puerto  Principe;  two 
ecclesiastic,  namely,  a  bishopric  with  144  parishes,  and  an  arch- 
bishopric with  55.  There  are  27  judicial  districts  in  Habana  and 
10  in  Puerto  Principe.  The  island  has  twenty-one  cities,  sixteen 
towns,  and  numerous  villages  and  hamlets. 

Cuba,  as  a  Spanish  colony,  is  four  centuries  old;  but  up  to  the 
sixteenth  and  seventeenth  century  there  were  no  schools  at  all  on 
the  island,  and  until  the  eighteenth  century  there  was  only  one 
school  in  which  Cuban  children  might  be  taught  to  read  and  write, 
and  this  institute  belonged  to  the  Belemitas  Friars  in  Habana,  and 
was  endowed  by  Don  Juan  Carballo,  a  native  of  Seville. 

In  1793,  during  the  administration  of  Captain-General  Las  Casas, 
the  Economic  Society  founded  several  schools,  and  established  two 
free  schools.  But  they  were  hampered  in  their  work  by  Bishop 
Tres  Palacios. 

In  1817  there  were  only  about  ninety  schools  in  nineteen  towns. 
In  1827  the  Economic  Society  succeeded  in  getting  an  appropria- 
tion from  Government  of  $8,000  for  schools. 

Caballero,  Varela,  and  other  eminent  Cubans  endeavored  to  pro- 
mote education  by  every  means  in  their  power. 

Up  to  1836,  the  State,  which  drew  a  revenue  of  twenty-five  million 
from  Cuba,  did  not  expend  a  penny  toward  educational  purposes. 
Meanwhile  Cuba  sustained  Fernando  Po,  as  well  as  several  penal 
stations. 


STRAY  LIGHTS  ON  CUBA.  329 

In  1871  Ramon  Araistegui  advised  the  Government  to  crush 
learning  as  the  fountain-head  of  revolutionary  ideas  and  aspirations 
for  freedom. 

Cuha  did  not  lack  patriotic  men,  and  liberal-minded  Spaniards 
who  had  made  their  fortunes  on  the  island,  and  two  of  these,  Dr. 
Salvador  Zapata  and  Don  Francisco  Hoyos,  endowed  several  free 
schools. 

The  Cubans,  Dr.  Bruno  Zayas,  Don  Jose  Eugenio  More,  Dofla 
Josefa  Santa  Cruz  de  Oviedo,  and  Dofla  Marta  Abreu  de  Estevez 
also  liberally  contributed  to  the  endowment  of  free  schools. 

The  policy  of  administrating  Cuba  in  Madrid,  thousands  of  miles 
away,  by  ministers  and  statesmen  totally  unacquainted  with  the 
people  or  their  needs,  has  proved  fatal  to  Cuban  interests,  while 
native  Cubans  for  years  were  excluded  from  having  a  voice  in  pub- 
lic matters.  Corruption  and  abuses  were  the  upshot  of  this  short- 
sighted policy. 

In  England  and  the  United  States  written  laws  are  scarce,  while 
Spanish  Jurisprudence  has  an  ample  supply,  with  poor  judges  to 
boot.  All  legal  functionaries  are  appointed  by  the  Colonial  Min- 
ister in  Madrid,  from  the  highest  to  the  lowest. 

Abuses  crop  up  fast,  and  lawsuits  are  like  a  cancer  eating  away 
the  flesh.  The  luckless  individual  who  goes  to  law  often  loses  his 
whole  estate  to  pay  lawyers'  fees.  Reams  of  stamped  paper  and 
endless  red  tape  are  required  in  the  simplest  transaction,  while  the 
course  of  law  is  tedious  and  slow. 

Owing  to  constitutional  reforms  in  Spain,  Cuba  enjoyed  some 
political  privileges  in  1837.  From  1837  to  1879  she  had  no  voice  iri 
co-legislative  bodies;  and  from  1879,  although  Cuba  had  repre- 
sentatives at  the  Cortes,  they  spoke  to  empty  benches. 

In  1810  King  Ferdinand  VII.  authorized  Cuban  deputies  at  the 
Cortes,  one  deputy  to  each  town.  During  a  brief  period  the  island 
enjoyed  some  rights,  and  the  military  and  civil  courts  were  separate, 
while  the  tension  of  the  policy  of  centralization  was  slackened. 

In  1813  Don  Francisco  Arango  was  elected  representative  from 
Cuba,  and  to  his  efforts  were  due  important  economic  reforms  in 
the  administration  of  that  island.  But  the  constitutional  system 
was  abolished  in  1814. 

After  Riego's  revolutionary  movement,  Cubans  again  enjoyed  con- 
stitutional rights,  and  in  1820  several  Cubans  were  elected  deputies 
to  the  Cortes.    In  1822  the  learned  Don  Felix  Varela  was  chosen 


330  THE  GLOBE. 

deputy,  and  Cubans  and  Spaniards  on  the  island  began  to  be  di- 
vided into  two  parties. 

In  1823  the  Bolivar  revolutionary  movement  was  crushed,  a 
movement  aided  by  Venezuelans  who  desired  to  establish  a  free  re- 
public for  Cuba. 

Liberal  institutions  were  suppressed  under  the  Bonaparte  dynasty, 
and  even  after  the  French  invader  was  driven  from  the  throne  Cuba, 
did  not  enjoy  any  representation  at  the  Cortes,  and  military  rule 
prevailed  on  the  island. 

In  1836  the  constitution  was  again  proclaimed  in  Spain,  while 
the  tyrannical  Captain-General  Tacon  ground  the  people  under  an 
iron  heel  in  Cuba,  and  banished  from  Santiago  de  Cuba  General 
Lorenzo  for  proclaiming  the  constitution.  Spain  had  one  repre- 
sentative allowed  to  every  50,000  inhabitants,  while  Cuba  only  had 
four  for  her  total  population. 

Yarela  and  Saco  were  circumvented  in  all  their  plans  for  reform, 
and  the  latter  was  exiled.  But  in  1854  the  Spanish  statesman, 
Olazaga,  and  others,  pleaded  for  Cuba  and  her  rights.  Julian  de 
Zulueta  and  Alcala  Galiano  also  advocated  political  representation 
for  Cuba  without  avail. 

Captain-General  Francisco  Serrano  and  Captain-General  Do- 
mingo Dulces  were  mild  rulers  from  1860  to  1865,  and  were  duly 
appreciated  by  the  Cubans.  The  former  interested  himself  in  the 
Senate  on  their  behalf,  and  20,000  Cubans  signed  a  memorial  thank- 
ing him  for  his  services. 

After  the  Treaty  of  Zanjon,  Cuba  was  allowed  one  deputy  to 
every  50,000  inhabitants,  so  she  had  twenty-four  deputies  in  all. 
But,  owing  to  some  hocus-pocus,  the  majority  were  in  favor  of 
Spanish  dominion,  and  the  Cuban  deputies  had  a  hard  time  to  make 
themselves  heard  amid  the  clamor  of  their  opponents.  But  they 
breasted  the  waves  with  undaunted  courage,  in  spite  of  disappoint- 
ment and  defeat. 

Laws  were  enacted  to  forbid  carrying  firearms  in  Cuba,  or  any 
means  of  personal  defense,  unless  by  paying  a  heavy  tax,  although 
the  country  was  overrun  with  marauders.  At  the  same  time,  any 
one  who  harbored  an  outlaw,  or  allowed  him  to  pass  by  without 
arresting  him,  was  considered  an  abettor  of  the  criminal. 

According  to  the  statistician  Jos6  del  Perojo,  Cuba  has  given 
137  millions  to  the  Spanish  exchequer.  During  the  war  of  1868  to 
1818  Spain  levied  a  subsidy  of  eighty-two  millions  of  dollars  on 


THE  SONNETS  OF  KEATS.  331 

the  island.  In  1880  Cuba  paid  forty  millions  into  the  Spanish 
treasury. 

Few,  if  any,  appropriations  are  made  for  Cuba.  Public  roads 
and  works  of  all  kinds  are  neglected.  Until  1871  no  other  except 
the  Catholic  faith  was  tolerated  in  Cuba.  Skepticism  has  increased 
among  Cuban  youth,  and  some  writers  attribute  this  to  the  greed 
for  gold  among  the  clergy,  and  the  fact  that  they  do  not  practice 
what  they  preach. 

The  enforcement  of  the  edict  regarding  civil  marriage  was  the 
cause  of  disagreement  between  the  civil  and  ecclesiastical  courts  in 
Habana.  The  Catholic  Church  in  Cuba  refused  copies  of  baptismal 
papers  or  access  to  the  parish  registers  to  parities  about  to  contract 
a  civil  marriage,  as  the  Church  does  not  sanction  the  civil  rite  un- 
less accompanied  by  the  religious  ceremony  as  well.  Neither  does 
the  Catholic  Church  countenance  divorce. 

"Free  Cuba"  in  the  constitution  drawn  up  September,  1896, 
not  only  authorizes  divorce,  but  allows  the  parties  to  remarry  with- 
in a  year  after  the  bond  has  been  severed.* 

New  York,  Elizabeth  Foster. 


THE   SONNETS   OF   KEATS. 

THE  POETRY  OF  EARTH  IS  CEASING  NEVER.' 


In  one  of  the  latest  of  his  forty  sonnets  Keats  says: 

"  by  dull  rhymes  our  English  must  be  chain'd 


And,  like  Andromeda,  the  sonnet  sweet 
Fetter'd,  in  spite  of  pained  loveliness." 

I  venture  the  remark  that  the  restraints  imposed  by  the  form  of 
this  class  of  poetic  compositions  serve  to  check  his  disposition  to 
employ  a  redundant  affluence  of  expression  and  allusion,  which 
weakens  and  renders  tedious,  not  to  say  sometimes  unintelligible 
to  the  average  reader,  some  of  his  poetry.  In  writing  his  sonnets, 
subdued  by  their  arbitrary  peculiarity  of  construction,  his  careful 
jealousy  not  to  use  "  dead  leaves  in  the  bay  wreath  crown  "  resulted 
happily  in  his  making  for  his  muse  "  garlands  of  her  own  "  which 
will  never  fade. 

*In  my  judgment  this  clause  alone  is  enough  to  send  "Free  Cuba"  to 
hell.— The  Editor. 


332  THE  GLOBE. 

Keats  is  comparatively  little  read,  which  is  much  to  be  deplored, 
and  I  am  afraid  that  of  only  one  of  his  sonnets  can  it  be  said  that 
it  is  well  known;  but  surely  the  extraordinary  beauty  of  that  one 
ought  to  be  a  sufficient  recommendation  of  its  companions.  The 
reader  will  remember  that  when  the  poet  heard  Chapman,  in  his 
version  of  Homer,  "  speak  out  loud  and  bold,"  he  felt  like 

"  some  watcher  of  the  skies 


When  a  new  planet  swims  into  his  ken; 
Or  like  stout  Cortez  when,  with  eagle  eyes, 

He  stared  at  the  Pacific — and  all  his  men 
Look'd  at  each  other  with  a  wild  surmise — 

Silent,  upon  a  peak  in  Darien." 

The  grand  simplicity  and  power  of  these  lines  will  serve  to  intro- 
duce a  suggestive  rather  than  an  exhaustive  review  of  other  sonnets 
by  the  same  hand. 

I  am  not  rash  in  claiming  that  Keats's  word-painting  of  natural 
scenes  is  perfect  artistry.  The  opening  day  and  its  herald  bird  in- 
spire most  felicitous  expression,  as  when,  "  free  as  the  sky-search- 
ing lark  and  as  elate,"  he  observes  the  pretty  creature  shake  "  the 
tremulous  dew  from  his  lush  clover  covert,"  early,  as  first  the  sun 
"  kist  away  the  tears  that  fill'd  the  eyes  of  Morn."  I  am  reminded 
of  times  when,  in  my  own  boyhood,  my  baffled  sight  tried  to  trace 
the  upward  course  of  the  sweet  birds  rising  into  the  very  heavens 
and  descending  in  quick  and  irregular  succession,  again  to  leave 
their  dewy  coverts  for  the  fields  of  light,  all  the  earth  and  air  melodi- 
ous with  their  fluttering  rapture. 

" '  'Tis  very  sweet,'  says  our  poet, 

^  to  look  into  the  fair 

And  open  face  of  heaven — to  breathe  a  prayer 
Full  in  the  smile  of  the  blue  firmament.* " 

The  "  feathery  gold  of  even  "  impressed  his  imagination  not  less 
strongly,  and  the  "  unnumbered  sounds  "  heard  in  that  season  of 
contemplation: 

"  The  songs  of  birds — ^the  whispering  of  the  leaves — 
The  voice  of  waters — ^the  great  bell  that  heaves 
With  solemn  sound — and  thousand  others  more, 
That  distance  of  recognizance  bereaves." 


And, 


"  Returning  home  at  evening,  with  an  ear 
Catching  the  notes  of  Philomel — an  eye 


THE  SONNETS  OF  KEATS.  333 

Watching  the  sailing  cloudlet's  bright  career, 
He  mourns  that  day  so  soon  has  glided  by." 

How  clean-cut  this  bit  of  description,  which  may  find  fit  hanging- 
place  between  two  more  ambitious  canvases: 

"alleys,  where  the  fir-tree  drops  its  cone, 

Where  robins  hop,  and  fallen  leaves  are  sere." 

Once  more: 

"  Oh!  how  I  love,  on  a  fair  summer's  eve. 

When  streams  of  light  pour  down  the  golden  west. 
And  on  the  balmy  zephyrs  tranquil  rest 
The  silver  clouds,  far — far  away  to  leave 
All  meaner  thoughts,  and  take  a  sweet  reprieve 
From  little  cares;  to  find,  with  easy  quest, 
A  fragrant  wild,  with  Nature's  beauty  drest. 
And  there  into  delight  my  soul  deceive." 

The  temptation  is  strong,  to  linger  with  the  poet  in  his  wonder- 
fully expressed  appreciation  of  what  to  him,  alas!  was  but  a  brief 
joy  in  the  loveliness  of  Nature.  Deep  shadows  rested  early  upon 
his  young  life: 

"  on  the  shore 


Of  the  wide  world  I  stand  alone,  and  think 
Till  Love  and  Fame  to  nothingness  do  sink.' 

In  another  passage  he  says: 

■    "  I  mav  cease  to  be 


Before  my  pen  has  glean'd  my  teeming  brain." 

For  a  time,  however,  he  seems  to  have  realized  something  of  the 
strength  and  physical  enjoyment  of  youth,  looking  on  life  with  the 
appreciative  eyes  of  adolescence.  His  social  impulses  were  strong 
and  dominating,  and  his  capability  of  ardent  friendship  only  less 
intense  than  the  flaming  passion  which,  later,  consumed  his  de- 
clining powers.  A  sonnet  to  Solitude,  remarkable  for  atrength  of 
natural  description,  placed  him  in  a  very  amiable  light  as  a  friend: 

"  the  sweet  converse  of  an  innocent  mind. 


Whose  words  are  images  of  thoughts  refined. 
Is  my  soul's  pleasure;  and  it  sure  must  be 

Almost  the  highest  bliss  of  humankind. 
When  to  thy  haunts  two  kindred  spirits  flee.' 


334  THE  GLOBE. 

A  gentleman  having  sent  him  roses,  he  acknowledged  the  gift  in 
words  which  the  charmed  world  of  literature  will  not  willingly  let 
die.    Rambling  "  in  the  happy  fields  ^^  he  had  seen 

"  A  fresh-blown  musk-rose;  'twas  the  first  that  threw 
Its  sweets  upon  the  summer:  gi-aceful  it  grew 

As  is  the  wand  that  Queen  Titania  wields. 

And,  as  I  feasted  on  its  fragrancy, 
I  thought  the  garden-rose  it  far  excell'd; 

Bat  when,  0  Wells!  thy  roses  came  to  me. 
My  sense  with  their  deliciousness  was  spell'd; 

Soft  voices  had  they,  that  with  tender  plea 
Whisper'd  of  peace,  and  truth,  and  friendliness  unquell'd." 

Leaving  some  friends  at  an  early  hour  he  desires  a  golden  pen: 

"  a  tablet  whiter  than  a  star. 


Or  hand  of  hymning  angel,  when  'tis  seen 
The  silver  strings  of  heavenly  harp  atween 


that,  thus  provided. 


The  while  let  music  wander  round  my  ears, 
And  as  it  reaches  each  delicious  ending. 
Let  me  write  down  a  line  of  glorious  tone. 

And  full  of  many  wonders  of  the  spheres." 


Then  he  adds: 

"  For  what  a  height  my  spirit  is  contending! 
'Tis  not  content  so  soon  to  be  alone." 

Intimations  of  a  gentle  domestic  disposition  are  in  striking  con- 
trast with  the  ebullitions  of  disappointed  passion  in  some  of  his 
latest  words.  What  could  be  sweeter  than  the  f ollo\ving  description 
of  fireside  enjoyment?  It  is  found  in  a  sonnet  addressed  to  his 
brothers: 

"  Small,  busy  flames  play  through  the  fresh-laid  coals. 
And  their  faint  cracklings  o'er  our  silence  creep 
Like  whispers  of  the  household  gods  that  keep 
A  gentle  empire  o'er  fraternal  souls." 


In  another  place  he  speaks  of 


the  love,  so  voluble  and  deep, 


That  aye  at  fall  of  night  our  care  condoles." 
If,  here  and  there,  in  what  remains  of  Keats's  sonnets,  regard- 


THE  SONNETS  OF  KEATS.  335 

ing  them  in  the  order  given  them  by  Lord  Houghton,  whose  care- 
ful editing  calls  for  nothing  but  appreciation,  traces  of  the  short- 
lived exercise  and  enjoyment  of  his  physical  powers  are  to  be  found, 
the  suggestion  accompanies  them,  so  far  as  I  have  observed,  that 
such  bodily  activity  as  he  manifested  was  due  rather  to  the  domina- 
tion of  intellectual  restlessness  than  to  real  robustness.  It  could 
not  be  of  long  continuance  that  the  unconscious  endurance  of 
fatigue  was  the  effect  of  spiritual  buoyancy  rather  than  of  bodily 
vigor.  The  most  robust,  so  to  speak,  of  his  sonnets  is  less  remark- 
able as  a  description  of  youthful  strength  than  of  an  absorbed  and 
masterful  condition  of  mind  and  emotion,  under  the  force  of  which 
he  was  insensible  to  such  bodily  weariness  as  a  young  man  less  in- 
tellectually and  spiritually  gifted  would  have  felt  in  the  like  cir- 
cumstances. He  felt  no  weaiiness  because  he  rode  in  the  chariot 
of  high  mental  exploit  and  spiritual  gratification.  The  sonnet  be- 
fore me  is  one  of  great  beauty  and  its  interest  is  heightened  im- 
measurably by  the  personal  fascination  of  the  glorious  youth  who 
penned  it: 

"  Keen,  fitful  gusts  are  whispering  here  and  there 

Among  the  bushes,  half  leafless  and  dry; 

The  stars  look  very  cold  about  the  sky. 
And  I  have  many  miles  on  foot  to  fare; 
Yet  feel  I  little  of  the  cool,  bleak  air. 

Or  of  the  dead  leaves  rustling  drearily, 

Or  of  the  silver  lamps  that  burn  on  high. 
Or  of  the  distance  from  home's  pleasant  lair: 
For  I  am  brimful  of  the  friendliness 

That  in  a  little  cottage  I  have  found; 
Of  fair-hair'd  Milton's  eloquent  distress. 

And  all  his  love  for  gentle  Lycid'  drown'd, 
Of  lovely  Laura  in  her  light  green  dress. 

And  faithful  Petrarch  gloriously  crown'd." 

Perhaps,  by  the  matured  literary  judgment,  those  sonnets  depict- 
ing female  loveliness,  which  bear  internal  evidence  of  having  antici- 
pated that  "one  profound  passion" — to  quote  from  his  noble 
biographer — in  which  his  life  went  out,  are  regarded  as  the  best. 
As  an  example  I  quote  from  "  On  a  Picture  of  Leander 


>?  . 


"  Come  hither,  all  sweet  maidens  soberly, 

Down-looking  aye,  and  with  a  chasten'd  light 
Hid  in  the  fringes  of  your  eyelids  white. 
And  meekly  let  your  fair  hands  joined  be. 


336  THE  GLOBE. 

As  if  so  gentle  that  ye  could  not  see, 

Untouch'd,  a  victim  of  your  beauty  bright; 
Sinking  away  to  his  young  spirit's  night, 

Sinking  bewilder'd  'mid  the  dreary  sea." 

When  a  young  lady  sent  him  a  laurel  crown  his  gallantry  tri- 
umphed over  a  weary  weight  of  failing  life: 

"  Fresh  morning  gusts  have  blown  away  all  fear 
From  my  glad  bosom.    Now  from  gloominess 
I  mount  forever — not  an  atom  less 
Than  the  proud  laurel  shall  content  my  bier." 

A  brother  poet  had  written  that 

dear  eyes  are  dearer  far 


Than  those  that  mock  the  hyacinthine  bell." 

Keats  thereupon  playfully  champions  the  blue  eyes,  and  with  a 
grace  and  spirit  which  have  no  modification  in  melancholy: 

"  Blue!    'Tis  the  life  of  heaven — the  domain 

Of  Cynthia — the  wide  palace  of  the  sun — 
The  tent  of  Hesperus,  and  all  his  train — 

The  bosomer  of  clouds,  gold,  gray,  and  dun. 
Blue!    'Tis  the  life  of  waters — ocean 

And  all  its  vassal  streams:   pools  numberless 
May  rage,  and  foam,  and  fret,  but  never  can 

Subside,  if  not  to  dark-blue  nativeness. 
Blue!  gentle  cousin  of  the  forest-green. 

Married  to  green  in  all  the  sweetest  flowers — 
Forget-me-not,  the  bluebell,  and,  that  queen 

Of  secrecy,  the  violet;  what  strange  powers 
Hast  thou,  as  a  mere  shadow!    But  how  great 

When  in  an  Eye  thou  art  alive  with  fate!  " 

Needless  to  say  that  Keats  revelled  in  literature,  as  in  nature,  the 
primal  fount  of  his  inspiration,  and  that  his  taste  was  true  and  ex- 
quisite, j 

"How  many  bards  gild  the  lapses  of  time! 

A  few  of  them  have  ever  been  the  food 

Of  my  delighted  fancy — I  could  brood 
Over  their  beauties,  earthly  or  sublime; 
And  often,  when  I  sit  me  down  to  rhyme. 

These  will  in  throngs  before  my  mind  intrude: 

But  no  confusion,  no  disturbance  rude 
Do  they  occasion;  'tis  a  pleasing  chime." 


THE  SONNETS  OF  KEATS.  337 

Of  the  few,  Shakespeare,  of  whom  he  is  said  to  have  carried 
habitually  the  minor  poems  in  his  pocket,  Milton,  and  Spenser  seem 
to  have  been  his  favorites: 

"  In  Spenser's  halls  he  stray'd,  and  bowers  fair, 
Culling  enchanted  flowers;  and  he  flew 
With  daring  Milton  through  the  fields  of  air/' 

Dying  young,  he  took  no  strong  grip  of  the  great  events  which 
characterized  the  few  years  of  his  life;  but  his  sympathies  were 
democratic  and  generous — there  is  evidence  of  this  in  his  sonnets — 
and  in  Keats  there  is  no  trace  of  that  cynical  affectation  of  want 
of  feeling  which  stunts  and  spoils  much  clever  literary  work  in  our 
day,  as  in  his.  The  "  great  name  alone  "  of  "  good  Kosciusko  "  was 
to  him  "  a  full  harvest  whence  to  reap  high  feeling  "  ;  and  in  the 
common  people  he  noted  with  admiration  their  quickness  to  see 
and  applaud  real  worth.    Where,  he  observes: 

"  we  think  the  truth  least  understood. 


Oft  may  be  found  a  ^  singleness  of  aim ' 
That  ought  to  frighten  into  hooded  shame 
A  money-mongering,  pitiable  brood." 

In  words  of  prophetic  strength  he  adds: 

"  What  when  a  stout  unbending  champion  awes 
Envy  and  mahce  to  their  native  sty? 
Unnumbered  souls  breathe  out  a  still  applause. 
Proud  to  behold  him  in  his  country's  eye." 

The  restlessness  of  the  time  in  which  he  lived  was  prophetic  to 
him  of  a  great  and  noble  future: 

"  Other  spirits  there  are  standing  apart 
Upon  the  forehead  of  the  age  to  come; 

These,  these  will  give  the  world  another  heart 
And  other  pulses.    Hear  ye  not  the  hum 

Of  mighty  workings? — 

Listen  awhile,  ye  nations,  and  be  dumb." 

Proud  persistency  in  work,  retarded  by  bodily  suffering,  even  in 
the  very  shadow  of  death,  and  the  consciousness  of  his  great  powers 
di^ose  of  the  hackneyed  quotation  from  Byron  that  Keats's  soul 
was  "  snuffed  out  by  an  article."  In  fact,  the  keen  sword  of  his  spir- 
itual activity  was  wearing  out  the  scabbard  of  his  physical  life  years 
before  the  end  came. 


338  TUB  GLOBE. 

His  best  work  was  not  his  last  work,  regarded  as  a  whole.  The 
morbid  ravings  of  hopeless  passion  are  in  pitif  nl  contrast  with  Keats 
at  his  strongest;  but  those  take  up  little  space  in  a  book  of  poetry 
much  to  be  loved  and  confidently  to  be  recommended  to  the  student 
of  literature;  and  there  is,  at  least,  the  language  of  real  passion  here: 

"  0!  let  me  have  thee  whole — all — all — be  mine! 

That  shape,  that  fairness,  that  sweet  minor  zest 
Of  love,  your  kiss — those  hands,  those  eyes  divine, 

That  warm,  white,  luscent,  million-pleasur'd  breast — 
Yourself — your  soul — in  pity  give  me  all. 

Withhold  no  atom's  atom,  or  I  die; 
Or,  living  on,  perhaps,  your  wretched  thrall 

Forget,  in  the  mist  of  idle  misery, 
Life's  purposes — the  palate  of  my  mind 
Losing  its  gust,  and  my  ambition  blind!  " 

In  his  last  sonnet  Keats  writes  like  a  master,  with  superb  dignity 
of  thought  and  expression,  associated  with  the  intense  affection  and 
,     emotion  which  were  at  once  the  strength  and  the  weakness  of  a 
great  poet. 

"  Bright  star!  would  I  were  steadfast  as  thou  art — 

Not  in  lone  splendor  hung  aloft  the  night, 
And  watching,  with  eternal  lids  apart, 

Like  Nature's  patient,  sleepless  Eremite, 
The  moving  waters  at  their  priestlike  task 

Of  pure  ablution  round  earth's  human  shores, 
Or  gazing  on  the  new  soft-fallen  mask 

Of  snow  upon  the  mountains  and  the  moors — 
No — yet  still  steadfast,  still  unchangeable, 

Pillow'd  upon  my  fair  love's  ripening  breast, 
To  feel  forever  its  soft  fall  and  swell 

Awake  forever  in  a  sweet  unrest, 
Still,  still  to  hear  her  tender-taken  breath, 
And  so  live  ever — or  else  swoon  to  death." 

Laying  down  my  pen,  I  feel  that  a  leisurely  talk  about  Keats's 
sonnets  finds  its  justification  in  the  hope  that  readers  may  be  at- 
tracted to  them  by  this  taste  of  their  quality.  While  they  are  the 
product  of  genius  in  some  directions  immature,  I  think  they  can 
be  regarded,  nevertheless,  as  among  the  best  sonnets  in  the  lan- 
guage, a  good  proportion  of  them  being  gems  perfectly  cut,  elab- 
orated with  the  severe  skill  of  the  master  poet,  and  enkindled  with 
the  luster  of  first-water  brilliants.  Keats  was,  as  a  student,  perhaps 
too  little  indebted  to  learning,  in  the  conventional  sense  of  the  word, 


GEMS  BY  THE   WAYSIDE.  339 

but  he  assimilated  with  a  healthful  digestion  such  of  the  great 
books  of  the  world  as  he  read  in  their  English  original  or  in  trans- 
lation; and  he  made  that  supreme  use  of  them  which,  enriching 
and  chastening  endowments  of  language,  understanding,  imagina- 
tion, and  sensibility  rarely  equaled  in  the  natural  gifts  of  poets, 
added  his  name  to  the  still  brief  roll  of  writers  for  all  time. 
New  YorJc.  Henry  G.  Taylor. 


THE  WONDROUS   EXCELLENCE. 


What  shalt  thou  wear  to-night? — that  perfect  dress, 
The  color  of  the  ocean  waves  that  stand 
In  brief  curled  poise  to  break  upon  the  strand 

And  waste  themselves  in  foamy  loveliness? 

A  frill  of  rich,  rare  lace  shall  softly  press 

The  fair,  full  throat;  where  wrists  meet  shapely  hand 
A  curiously  fashioned  golden  band 

Shall  circle,  quaintly  chased  and  lusterless. 

No  flashing  jewels,  lady,  shalt  thou  wear — 

Such  ill  befit  a  beauty  so  serene; 

Enough  for  thee  the  charm  of  innocence. 
I'll  put  some  fresh,  pure  marguerites  in  thy  hair — 

Eed  roses  would  bedim  its  sunny  sheen — 

Then  tremble  at  thy  wondrous  excellence. 
Gardiner,  Me.  A.  T.  Schuman". 


GEMS   BY  THE   WAYSIDE. 


They  tell  me  that  rubies  are  becoming  as  plentiful  as  pebbles  in  a 
sand-hill;  and  doubtless  many  a  flower  is  born  to  blush  compara- 
tively unseen. 

Here  is  Egan,  for  instance,  in  a  bit  of  patchwork  story  in  the 
last  July  issue  of  the  Rosary  Magazine.  Never  mind  the  story.  The 
abbe  and  Laurent —  the  little  hero  of  the  tale — are  in  quest  of  health 
for  Laurent. 

"  At  sunset  they  reached  the  sea.  The  brown  beach  was  tinted 
with  vermilion,  which  ran  into  glassy  crimson  where  the  light 


340  THE  GLOBE. 

touched  the  wetter  sand;  the  sea  itself  was  of  the  lightest  scarlet, 
and  the  horizon  was  ablaze  with  purple  fire." 

If  you  care  for  color  or  glory  straight  from  the  hand  of  God,  here 
they  are  as  few  mortals  can  reproduce  them. 

Dear,  lovely  Egan  is  a  poet  of  the  light  of  heaven  and  the  love 
of  God;  and  why  he  will  ever  make  anything  else  of  himself,  and 
why  his  friends  will  try  to  make  anything  else  of  him,  is  to  me  a 
mystery  to  be  explained  only  by  the  devil  and  his  angels  of  these 
thrice  confounded  times. 

And  here  is  Stoddard — I  mean  Charles  "Warren,  of  course;  the 
only  Stoddard — author  of  "  South  Sea  Idyls,"  etc. 

When  my  own  work  is  too  serious  for  me,  when  Shakespeare  is 
too  brilliant,  Carlyle  too  intense,  Emerson  too  prosaic,  Byron  too 
majestic.  Browning  too  clever,  Tennyson  too  exquisite,  and  the  mod- 
em crowds  of  Howells  &  Co.  too  everlastingly  dull  and  stupid  and 
artificial  and  clumsy  and  contemptible  for  help  or  entertainment, 
I  take  down  my  Stoddard — dear,  dainty,  fluent,  and  melodious  Stod- 
dard— and  am  with  the  gods  again. 

I  open  at  random  at  pages  142-3 — "  Pearl  Hunting,"  etc. — and: 

"  At  last  we  turned  our  prow  and  shot  through  a  low  arch  in  a  cliff, 
so  low  we  both  ducked  our  heads  instinctively,  letting  the  vines 
and  parasites  trail  over  our  shoulders  and  down  our  backs. 

"  It  was  a  dark  passage  into  an  inner  cave  lit  from  below — a  cave 
filled  with  an  eternal  and  sunless  twilight  that  was  very  soothing 
to  our  eyes  as  we  came  in  from  the  glare  of  sea  and  sky. 

"  A  canoe-length  from  where  we  floated  a  clear  rill  stole  noise- 
lessly from  above,  mingling  its  sweet  waters  with  the  sea;  on  the 
roof  of  our  cavern  fruits  flourished,  and  we  were  wholly  satisfied." 

So  we  are  "  soothed  "  and  "  satisfied,"  and  it  continues  thus,  page 
after  page,  till  the  weary  eyelids  close  upon  the  gaudy  and  noisy 
world  of  day,  and  dream  of  visions  of  eternal  peace. 

"  How  fresh  seems  the  memory  of  this  journey!  Yet  its  place 
is  with  the  archives  of  the  past.  I  seem  to  breathe  the  incense  of 
orange-flowers  and  to  hear  the  whisper  of  distant  waterfalls  as  I 
write " 

And  what  I  could  tell  of  the  new  Hawaiian  infamy  if  my  hands 
and  lips  were  only  free! 

I  understand  that  they  keep  Stoddard  in  a  gold  cage — so  to  speak 
— ^in  Washington,  doors  all  open,  of  course,  and  feed  him  on  sugar 
trusts  and  cockle-shells,  like  a  bird  of  paradise;  but  it  was  not  out 


GEMS  BY  THE  WAYSIDE.  341 

of  such  conditions  that  the  "  South  Sea  Idyls  "  rose  like  rainhow- 
vapors  into  the  storm-tossed  sunlight  of  time. 

Dear  hoys!  the  day  is  far  spent  and  the  night  is  at  hand,  hence 
it  hehooves  us  to  know  well  the  finer  stars  in  all  the  constellations, 
lest,  perchance,  our  compass  should  fail  us  and  the  Pole  Star  fade 
away. 

There  is  another  hook  on  my  shelves  which  I  take  down  occa- 
sionally when  these  modern  hours  are  aweary  of  the  cant  of  the 
market-place  and  the  rattle  of  the  golden  chains  of  hell. 

To-day  I  open  at  page  334  of  "  The  Memoir  of  John  A.  Dahl- 
gren,"  written  by  his  gifted  widow,  Madeline  Vinton  Dahlgren;  but 
the  admiral  is  here  telling  his  own  story.  And  what  I  notice  about 
all  the  writings  of  gifted  men  like  Dahlgren — from  Caesar  to 
Moltke,  to  Sherman,  and,  in  less  measure,  to  Grant — is  the  clear 
succinctness  with  which  they  always  tell  their  story.  In  a  word, 
even  in  literature,  their's  is  the  highest  art  which  is  nature  at  her 
best,  and  all  alone.    The  date  is: 

"  Friday,  May  24  (1861). — About  four  o'clock  the  regiment  (Col- 
onel Ellsworth's  once  famous  regiment  of  Zouaves)  divided  between 
the  Baltimore  and  Vernon,  steamed  down  the  river.  I  was  in  the 
James  Guy,  to  assist  if  necessity  arose.  Coloriel  Ellsworth  was  with 
me,  but  finally  concluded  to  go  in  the  Vernon,  and  I  passed  him 
in.  The  day  broke  fairly  just  as  we  got  to  the  wharf  at  Alexandria. 
The  Zouaves  jumped  ashore,  and  the  rattle  of  musketry  was  heard. 
It  seemed  as  if  there  was  to  be  a  fight,  and  the  howitzer  of  my  own 
steamer  was  got  ready;  but  it  proved  to  be  only  the  alarm  shots  of 
the  sentries  and  a  return  from  the  Zouaves.  The  whole  regiment 
passed  quietly  ashore,  and  Alexandria  was  taken." 

How  strange  it  all  sounds  to  us  now  in  these  corrupt  days  of 
plutocratic  peace.  Colonel  Ellsworth,  musketry,  in  dead  earnest, 
Alexandria  taken,  and,  same  day  Colonel  Ellsworth  killed — a  sort 
of  first  martyr  in  that  great  struggle  which  forced  the  sacrifice  of 
a  million  noble  men — and  all  for  what? — that  black  negroes,  being 
"  educated,"  should  parade  the  earth  with  all  the  conceit  of  white 
fools,  and  eventually,  after  another  generation  of  tariff-tinkers  and 
wealthy  thieves,  this  great  and  glorious  nation  should  at  last  have 
for  its  certain  and  heaven-born  guidance  that  despicable  and  dam- 
nable thing  they  call  the  Dingley  Tariff  bill. 

I  hate  war  as  simply  a  bloody  parody  on  Christianity;  but  I  would 
rather  once  more  hear  and  see  the  tramp  of  armies  through  this 
land,  even  though  I  were  drafted  and  forced  to  fight  against  my 


342  THE  GLOBE. 

will,  than  to  see  the  United  States  of  America  ruled  by  such  gangs 
of  money-grabbers  and  land-grabbers  and  trust  sharks  and  tariff 
tinkers  and  contemptible  nobodies  as  rule  us  to-day. 

While  prowling  for  gems  with  which  to  adorn  this  little  article, 
what  should  come  to  my  office,  July  7,  1897,  but  the  July  issue  of 
Donahoe's  Magazine,  with  its  brand  new  editor,  Mr.  H.  A.  Adams; 
all  in  paint  and  feathfers,  in  fine  style;  and  having  promised  a  good 
friend  of  his  that  if  I  saw  anything  worth  praising  in  his  work  I 
would  say  a  good  word  for  the  new  editor,  I  said  to  myself,  Here's 
your  chance;  and,  spite  of  the  heat,  I  plunged  into  Donahoe's,  for 
July,  looking  for  gems — ^but  they  were  not  there. 

Nothing  is  more  difficult  than  for  a  man  who  has  been  trained 
for  the  gospel  ministry — no  matter  if  he  has  a  smattering  of  literary 
taste — to  become  a  secular  editor,  or  a  secular  person  in  any  sense. 
I  have  tried  it  for  twenty-five  years  and  know  whereof  I  affirm. 

Mr.  Adams  has  my  prof  oundest  sympathy.  I  have  heard  of  him, 
now  and  then,  as  a  lecturer  on  Carlyle,  etc.,  before  the  higher  classes 
in  some  Catholic  convents,  but  I  never  saw  a  word  of  his  in  print 
till  I  found  DonaJioe's  for  July,  1897. 

There  is  a  certain  amateur  gush  about  his  leading  editorial  para- 
graphs, and  the  story  he  attempts  in  the  body  of  Donahoe^s  for  July 
may  find  readers,  but  I  beg  to  be  excused.  Certain  people  may 
take  this  gush  for  brilliancy,  but  it  is  far  from  that. 

If  Mr.  Adams  had  hired  himself  out  as  a  sub-editor,  to  write  edi- 
torial paragraphs  on  some  daily  paper  for  a  few  years,  he  might  have 
worked  off  some  of  the  exuberant  freshness  of  quasi-transcendental- 
ism,  now  all  too  apparent  in  the  Donahoe  paragraphs,  and  he  might 
have  gotten  himself  down  somewhere  near  to  his  own  ideal  of 
"  facts  "  and  common  sense. 

The  nearest  I  find  to  a  gem  in  these  paragraphs — and  that  is  a 
long  way  off — is  as  follows: 

"  Confidence  has  been  scarce  of  late;  talk  about  it,  however,  is 
a  drug  on  the  market.  This  dear  old  land  of  ours  will  come  out 
all  right;  not  through  some  shallow,  and  therefore  heard-of,  '  lead- 
ers of  the  people,'  but  in  spite  of  any  and  all  such;  not  through 
some  miracle  of  legislation,  but  because  God  sleeps  not.  And 
therefore," — 

I  will  finish  the  paragraph  by  adding  that — "  therefore  " — "  this 
dear  old  land  of  ours  "  will  first  go  to  the  devil — if  indeed  "  this  dear 
old  land  of  ours  "  has  not  already  gone  there,  neck  and  heels,  in- 


OEMS  BY  THE  WAYSIDE.  343 

eluding  Ireland,  Storer  and  Co.,  with  Keane  as  a  new  Charon  of  the 
Styx.    And  "  this  dear  old  land  of  ours  "  is  simply  silly  affectation. 

But  I  was  speaking  of  gems.  The  only  change  in  Donahoe's  under 
Mr.  Adams's  management  that  seems  to  me  worthy  of  notice  under 
this  title  may  be  found  in  pages  41  to  56,  inclusive,  of  said  July 
issue. 

These  sixteen  pages  are  devoted  to  fairly  good  pictures  of  some 
fairly  good-looking  young  ladies — ^younger  and  older — who  have 
been,  at  one  time  or  another  in  their  lives,  connected  as  students 
with  Visitation  convents  in  the  United  States. 

This  feature  I  consider  a  great  improvement  on  those  pages  of 
crude  and  half-nude  Catholic  base-ball  teams  and  played-out 
theatricals  that  used  to  adorn  its  popular  pages.  Then  there  is  very 
little  comment  in  these  sixteen  pages,  so  the  fairly  good-looking 
ladies,  younger  and  older,  speak  quite  eloquently  for  themselves; 
and  there  can  be  no  doubt  that,  if  MR.  Adams  means  to  continue 
this  process  of  illustration  until  he  embraces — that  is,  illustrates — 
all  the  fairly  good-looking  ladies,  younger  and  older,  that  have 
been,  at  one  time  or  another,  connected  as  students  with  all  the 
convents  in  the  United  States,  he  will  become  quite  popular  with 
the  many  ladies  concerned.    This  is  a  fine  outlook. 

But  God  pity  the  convert  from  the  Anglican  clergy,  or  from  the 
clergy  of  any  other  Protestant  denomination,  who  has  to  depend 
upon  this  species  of  claptrap  to  make*a  leading  Catholic  magazine 
in  these  degenerate  days. 

Sometimes  I  am  inclined  to  think  that  it  were  better  to  preach 
Christ  with  sleeves  rolled  up,  even  from  a  Methodist  pulpit,  not  to 
speak  of  preaching  the  Eternal  from  the  dignified  pulpits  of  Angli- 
canism, than  to  fall  to  the  contemptible  level  of  lay  lecturer  and 
moonshine  editor  of  a  muck-heap  and  brainless  so-called  literary 
Catholic  magazine. 

But  every  fellow  to  his  trade,  and  the  devil  take  the  hindmost! 

Meanwhile  let  us  look  for  gems.  At  this  point  I  looked  in  my 
desk  and  found  "An  Opal,"  by  Ednah  Proctor  Clarke,  and  im- 
mediately said  to  myself.  Why  here  is  a  gem  for  your  article. 

"  The  Opal "  is  a  little  book  of  poems,  published  by  Lamson, 
Wolffe  &  Co.,  Boston,  New  York,  and  London.  On  looking  it  over, 
I  remembered  that  it  had  come  to  me  months  ago  from  a  good 
friend  of  the  author's,  had  been  put  away  for  safe  keeping  and  an 
early  notice,  with  result  as  stated;  but  it  is  a  real  gem,  and  here  is 
VOL.  VII.— 23. 


344  THE  GLOBE. 

one    of   its   most   brilliant   scintillations.      The    author    calls    it 
"  Sappho  "  : 

"  Where  the  Leucadian  air  its  fragrance  drowned 

In  the  salt  sweep  and  tingle  of  the  sea; 

Where  the  harsh  cliff  his  bosom  yearningly 
Spreads  grassy-soft,  she  lay,  whom  Lesbos  crowned. 
Careless  of  laurel,  her  warm  hair,  unbound. 

Crept  down  her  side,  slow-lingering,  to  her  knee, 

The  light  wind  lifted  it — then  tenderly 
Fingered  her  idle  harp  with  pleading  sound. 

She  heard  it  not,  nor  heard  the  free  delight 
Of  rhythmic  waves:  earth's  music  to  her  ears 

Was  mute;  she  only  saw  on  that  lone  height 
A  boy's  dark  eyes,  and  the  long  empty  years. 

Her  lips  sobbed:  "  Phaon!  " — through  her  fingers  white 
The  leaning,  thirsty  grasses  drank  her  tears." 

According  to  tradition,  Sappho  was  a  sort  of  Greek  combined 
Am61ie  Rives  and  Ella  Wheeler,  .without  their  other  names,  and 
with  more  music  in  her  soul  than  any  dozen  of  our  American 
beauties  that  have  ever  attempted  song,  but  instead  of  writing  cheap 
novels  and  poems  of  passion  for  cash,  and  just  to  show  how  the 
quick  and  the  dead  would  love  if  they  only  dared,  she  dared  to  love 
— dared  to  die  for  her  love,  and  so  became  immortal. 

The  fragments  of  Sappho's  poetry  that  have  come  down  to  us — 
true  or  false — seem  to  indicate  that  she  was  as  superior  in  poetry  to 
our  modern  girls  and  women,, as  Aristotle  was  superior  to  Lord  Bacon 
and  our  modem  claptrap  scientists;  as  Plato  was  superior  in  philos- 
ophy to  our  modem  transcendental  and  other  philosophers,  and  as 
Phidias  was  superior  in  sculpture  to  our  modern  mechanics,  who 
work  in  mud  and  marble  and  call  their  work  art.  At  all  events, 
our  good  friend,  Ednah  Proctor  Clarke,  has  made  rather  a  striking 
picture  of  this  poor  passionate  Greek  girl,  and  so  I  am  glad  to  put 
it  among  the  gems  of  this  article. 

At  this  point  I  remembered  that  two  other  little  volumes  of 
poems  had  been  laid  away  with  Miss  Clarke's  for  special  mention. 
Now  we  will  select  a  gem  from  each  and  bid  the  books  and  their 
gifted  authors  God-speed  in  their  glinting  sunshine  work  among 
the  haunts  of  men. 

Edwin  Arlington  Robinson,  of  Gardiner,  Me.,  is  already  known 
to  and  appreciated  by  the  discriminating  readers  of  the  Globe  Re- 


OEMS  BY  THE  WAYSIDE.  345 

VIEW.  Some  of  the  best  of  the  poems  that  go  to  make  up  "  The 
Torrent  and  the  Night  Before,"  recently  pubhshed  for  the  author, 
have  ah'eady  appeared  in  this  magazine;  but  I  select  one  of  the 
new  ones,  and  one  which  is  very  characteristic  of  the  quick  and 
subtle  gleaminess  of  the  author's  mind  and  of  his  great  gifts  as  a 
poet.    He  calls  it 

SUPKEMACY. 

"  There  is  a  drear  and  lonely  tract  of  hell 
From  all  the  common  gloom  removed  afar: 
A  flat,  sad  land  it  is,  where  shadows  are. 

Whose  lorn  estate  my  verse  may  never  tell. 

I  walked  among  them  and  I  knew  them  well: 
Men  I  had  slandered  on  life's  little  star 
For  churls  and  sluggards;  and  I  knew  the  scar 

Upon  their  brows  of  woe  ineffable. 

But  as  I  went  majestic  on  my  way, 

Into  the  dark  they  vanished,  one  by  one. 

Till,  with  a  shaft  of  God's  eternal  day. 
The  dream  of  all  my  glory  was  undone — 

And  with  a  fool's  importunate  dismay, 

I  heard  the  dead  men  singing  in  the  sun." 

This  sonnet  indicates  alike  the  author's  clear-cut  work  and  the 
somewhat  startling  boldness  of  his  thought.  The  one  feature  is 
clearly  the  result  of  many  years  of  closest  study  and  application; 
the  other  a  part  of  that  transcendental  mood  into  which  New  Eng- 
land has  fallen  since  its  amateur  idolatry  of  Emerson  became  the 
ruling  fad  of  the  hour.  It  is  due  to  the  position  the  Globe  has 
taken  from  its  first  issue  until  now,  as  it  is  due  the  gifted  author 
here  under  review,  that  while  admitting  and  welcoming  his  beau- 
tiful art  I  should  call  attention  to  the  limited — doubting,  if  not 
utter — unbelieving  character  and  quality  of  his  mind. 

I  do  not  blame  him  for  this.  It  is  simply  the  natural  inheritance 
of  two  hundred  years  of  down-east  Protestant  skepticism;  and  the 
same  dry-rot,  unfortunately,  has  invaded  and  ruined  the  work  of 
most  of  our  younger  American  writers. 

I  believe  that  the  Scotch  parson  and  novelist,  Maclaren,  has 
recently  invented  a  creed  that  one  may  well  dismiss  with  pitjj  and 
laughter.  But  Robinson  and  all  New  England — except  the  Catholic 
portion  of  it — has  passed  the  Scotchman's  halting-place  long  ago 
and  are  all  in  the  depths  of  absolute  negation. 


346  THE  GLOBE. 

Mr.  Kobinson  has  a  sonnet  that  he  calls  "  Credo,"  and  here  are 
its  first  two  lines: 

"  I  cannot  find  my  way:   there  is  no  star 
In  all  the  shrouded  heavens  anywhere." 

Poor,  deluded,  hoodwinked,  deceived,  misled,  unguided,  self-willed, 
but  sternly  persistent  New  England!  God  pity  her,  and  hasten  the 
newer  pentecostal  day  that  shall  forever  burn  the  blackened  scales 
from  her  eyes.  Mr.  Robinson  is  a  genuine  chip  of  this  New  Eng- 
land block — hard  of  unbelief. 

Finally,  in  this  collection  of  neglected  gems  by  the  wayside,  here 
is  a  little  volume  of  verse  called  "  The  Promise  of  the  Ages,"  also 
printed  for  the  author,  Mr.  Charles  A.  Keeler,  of  Berkeley,  Cali- 
fornia. 

The  title  of  Mr.  Keeler's  booklet  indicates  the  large,  outreaching 
ambition  of  his  mind.  "  The  Promise  of  the  Ages  "  is  an  extended 
poem  covering  56  pages  and  dealing  with  the  various  phases  of 
human  and  mystic  love — that  is,  the  love  of  certain  ideals  of  life, 
and  thought,  and  of  love  itself,  throughout  all  of  which,  alas!  one 
finds  the  lack  of  pure  and  exalted  love  for  a  faith  in  the  one  supreme 
ideal  of  all  human  and  divine  existence;  hence  again,  while  wel- 
coming all  that  is  beautiful  in  Mr.  Keeler's  work,  I  am  bound  alike, 
as  a  friend  and  a  critic,  to  point  out  this  supreme  lack  of  the  new 
poet's  genius. 

From  the  first  issue  of  the  Globe  to  the  last  I  have  again  and 
again — sometimes  with  reasoning  and  with  pleading,  at  other  times 
with  vehemence  and  sarcasm — called  the  attention  of  our  younger 
literary  men  and  poets  to  the  fact  that  all  the  great  mastei*s  of  song, 
time  out  of  mind,  have  had  strong  and  abiding  faith  in  the  Eternal, 
and  that  no  literary  work  in  prose  or  verse  is  worthy  the  name  of 
true  literature  that  shows  lack  of  this  faith. 

In  truth,  I  have  said  as  much  as  this  personally  to  the  two  splen- 
did boys  whose  charming  work  I  am  here  noticing,  and  they  silently 
assent  to  the  truth,  but  themselves  are  unable  to  believe.  It  is  all 
a  part  of  the  world-wide  curse  of  modern  Protestantism  that  now 
blinds  the  eyes  of  the  aspiring  children  of  men. 

Here  is  a  new  taste  of  Mr.  Keeler's  work.  I  say  new,  for  poems 
of  his  also  have  appeared  in  this  magazine.  We  open  the  book  on 
page  25,  where,  via  the  poet  and  his  ideal  prophet — 

"  Triumphantly  the  task  of  time  looks  backward  o'er  its  span. 
And  sees  the  tender  love  of  God,  fruition  find  in  man. 


OEMS  BY  THE  WAYSIDE.  347 

His  words  upon  the  silent  air  took  wing, 

The  heedless  wind  their  accents  hurrying 

Afar  where  thought  their  echo  scarce  could  tell,  , 

As,  note  by  note,  to  nothingness  they  fell;  , 

But  Percival  with  busy  brain  had  caught 

Each  syllable  with  earth's  far  pageant  fraught, 

And  cherished  all  its  wonder.    Age  by  age 

Had  earth  unrolled  each  mighty  figured  page. 

Like  some  old  Sibyl's  pond'rous  book  of  fate. 

Where  time  had  writ  what  death  might  consecrate. 

And  this  was  truth, — this  faith  revealed  in  stone. 

In  tablets  graved  ere  Moses  stood  alone 

Before  his  God,  to  learn  what  high  decree 

Should  vest  him  with  divine  supremacy, — 

This  faith  the  dead  past  bore  to  life  again, — 

This  growth,  this  striving,  this  enduring  pain! 

So  Percival  believed,  and  so  he  said; 

The  Prophet,  musing,  shook  his  hoary  head: 

'  Thy  mind  too  easily  is  set  at  rest; 

Too  soon  wouldst  thou  conclude  thy  endless  quest. 

With  tireless  mind  press  on,  nor  rest  content 

Till  thou  hast  gained  the  soul's  far  firmament. 

With  endless  steps  still  tread  the  paths  divine. 

Though  doubt  withhold  the  light  of  hope  benign. 

With  boundless  yearning  spurn  the  depths  you've  trod, 

And  climb  the  dizzy  heights  where  waits  your  God! ' " 

It  is  tender  as  twilight  and  beautiful  as  day,  but  lacks  that  eternal 
harmony  with  the  eternal  reason  of  the  universe,  which  I  have 
called  attention  to  in  connection  with  the  quotations  from  Mr.  Rob- 
inson, though  Mr.  Keeler  comes  much  nearer  to  faith  than  Mr. 
Robinson.  Now  I  consider  these  two  young  men  far  and  away  the 
ablest  poets  among  the  younger  generation  of  singers  in  the  United 
States  to-day.  By  the  younger  generation  I  mean  the  men  and 
women  among  us  under  or  about  the  age  of  thirty  years.  To  those 
who  know  the  one  and  not  the  other,  or  who  know  of  the  one  and 
not  of  the  other,  and  to  those  who  may  not  know  either  one  of 
them  personally,  or  who  may  not  even  know  of  either  one  of  these 
two  young  men,  it  will  be  of  interest  to  learn  that  though  one  is 
a  resident  of  Maine  and  the  other  of  California,  as  stated,  they  have 
many  points  of  personal  resemblance. 

Both  are  tall — that  is,  above  the  average  height — both  have 
straight  and  strong  black  hair,  both  are  quiet  and  unassuming  in 
manners,  both  have  clear-cut  and  intellectual  rather  than  fashion- 


348  THE  GLOBE, 

able  and  worldly  faces,  both  are  a  little  angular  and  as  yet  iin-at- 
home-like  in  the  ways  of  the  world,  both  are  well-born  and  bred  and 
well  connected,  and  both  are  as  conscious  of  their  as  yet  unrevealed 
and  reserved  power  as  they  are  of  their  present  comparatively  un- 
recognized position  in  the  world  of  letters. 

Of  the  two,  Mr.  Eobinson  has  the  finer  and  more  finished  touch 
in  his  work,  but  Mr.  Keeler  has  the  finer  genius  and  the  more  sen- 
sitive soul.  Twenty  years  from  now,  when  I  am  dead  and  gone, 
these  young  men,  if  they  live  and  pursue  their  chosen  art — aa  they 
seem  determined  to  do — the  United  States  will  have  two  poets  well 
wortliy  of  the  name.  And  if  heaven  will  only  let  the  eternal  sun- 
shine of  its  own  ineffable  mystery  and  glory  in  upon  their  aspiring 
dreams,  the  next  generation  will  have  American  poetry  compared 
with  which  most  of  the  poor  piping  of  these  hard  days  will  sound 
like  the  relentless  sharpening  of  a  very  dull  saw. 

William  Henry  Thorne. 


SCHEMERS  AND  VICTIMS. 

HOW  THE  ORDER  OF  GRAND  SHARKS  DOUBLED  THEIR  HOLDXNGft 


Forty-odd  farmers  formed  a  corporation  for  the  purpose  of  build- 
ing a  school-house,  court-house,  some  bridges,  and  making  other 
improvements.  Their  crops  were  not  sufficient  to  pay  all  at  once, 
so,  through  their,  agents,  they  issued  due-bills  for  a  stipulated 
amount  of  wheat  and  corn  yearly,  with  the  excess  agreed  upon  for 
interest.  The  ratio  was  one  bushel  of  wheat  to  two  bushels  of  corn, 
and  the  debt  was  payable  in  either  or  part  of  both,  at  the  option 
of  the  farmers,  that  being  the  custom  based  upon  long  experience. 
For  several  years  payments  were  made  without  embarrassment,  be- 
yond what  they  had  figured  upon  as  the  natural  result  of  the  vary- 
ing of  the  crop  output.  When  either  the  corn  or  the  wheat  was 
scarcer  than  the  other  they  paid  in  the  mora  abundant,  until  the 
surplus  over  their  own  use  was  exhausted  to  the  condition  of  the 
surplus  of  the  other;  and  so  very  little  fluctuation  in  value  was 
experienced,  and  no  great  injustice  was  done. 

Meantime  the  speculators  who  had  taken  their  due-bills  had  been 
studying  nights,  devising  plans  to  further  increase  their  incomes. 
As  shrewd  men,  they  took  the  existing  facts  for  their  basis,  and 


r 


SCHEMERS  AND   VICTIMS.  349 


they  saw  that  under  the  contract  there  was  no  chance  for  them  to 
speculate  beyond  their  legitimate  interest.  They  often  consulted 
oyer  the  matter  and  exchanged  plans.  At  last,  one  night,  one  of 
them  jumped  from  his  bed  in  an  ecstasy  of  delight.  He  was  as  elated 
as  an  inventor  who  had  struck  the  missing  thought  in  his  new 
patent.  He  couldn't  wait  for  the  regular  lodge  night  of  the  Order 
of  Grand  Sharks,  so  he  sent  word  to  the  officers  to  call  a  special 
meeting.    And  this  is  the  plan  he  gave  them: 

"  If  we  can  get  that  obligation  changed  so  that  the  farmers  must 
pay  us  all  in  wheat,  instead  of  part  wheat  and  part  corn,  we  can 
speculate  and  work  the  market  to  our  hearts'  content.  You  see, 
they  don't  raise  enough  wheat  to  pay  the  debt.  So,  when  pay-time 
comes,  they  will  deliver  us  the  wheat  until  they  can't  spare  any 
more;  then  they  will  have  to  buy  wheat  back  from  us  to  pay  us 
with.  We'll  set  the  price  on  the  wheat  by  holding  it  until  their 
bid  suits  us.  We  will  not  have  to  take  corn,  any  more  than  we  will 
f^have  to  take  meat,  potatoes,  labor,  or  any  other  product  of  labor. 
They  must  have  the  wheat  back  to  pay  us  with,  or  we  will  foreclose. 
As  I  said,  we  will  set  the  exchange  price  on  the  wheat,  by  means 
of  our  comer.  Of  course  a  bushel  of  wheat  is  but  a  bushel  of  wheat, 
the  same  as  a  dollar  is  but  a  dollar;  but  the  value  to  us  who  con- 
trol the  wheat  is  its  exchange  value  for  other  things.  We  can  ask 
four  bushels  of  corn  for  one  bushel  of  wheat;  we  can  take  two  days' 
labor  for  one  bushel  of  wheat,  instead  of  giving  two  bushels  of 
wheat  for  one  day's  labor.  Having  full  control  of  the  surplus  of 
wheat,  and  at  the  same  time  requiring  them  to  pay  us  in  wheat,  we 
are  masters  of  the  situation.  Isn't  the  advantage  clear?  Aren't 
the  profits  larger?  And  suppose  that  some  of  us  who  are  getting 
the  wheat  desire  to  build  a  palace  in  New  York,  with  a  bath-room 
costing  thirty  thousand  bushels  of  wheat,  don't  you  see  that  labor 
and  lumber  and  everything  produced  by  labor — except  the  wheat 
we  have  cornered — being  worth  less  than  half  as  much  wheat  as 
before,  we  get  our  house,  and  in  fact  everything,  at  less  than  half 
price.  We  have  not  only  doubled  the  interest  due  us  annually,  but 
the  exchange  value  of  the  principal  is  doubled  in  whatever  use  we 
put  it  to.  And  if  they  fail  to  pay,  and  we  desire  to  bid  their  prop- 
erty in,  we  will  get  twice  as  much  of  it  for  the  debt.  The  results 
are  entirely  in  our  interests  as  lenders.  Of  course  the  others  must 
lose  what  we  make  above  the  legitimate  contract  profit,  but  that  is 
their  business." 


360  THE  GLOBE, 

When  he  had  finished,  the  members  were  of  one  mind  as  to  the 
desirability  of  the  scheme.  One  of  them  suggested  that  the  farm- 
ers might  not  be  foolish  enough  to  change  the  contract.  But  the 
man  with  the  new  scheme  had  had  experience  in  securing  franchises, 
and  said  he  could  fix  that  with  the  farmers'  agents,  if  he  got  to  work 
at  once  before  too  much  talking  had  been  done.  He  was  given  a 
check-book  and  told  to  hustle. 

Chicago,  III.  Allen  Henry  Smith. 


NATURE'S   IMPRESSIONS. 


Faintly  and  all  too  vaguely  doth  the  heart, 

The  soul,  and  every  passive  sense  retain 
Nature's  impressions;  from  her  scenes  we  part. 

Touched  and  exalted;  yet  too  soon  again. 
With  staff  and  scrip,  we  tread  our  wonted  track, 
Absorbed  but  by  the  weight  upon  our  back. 

That  sudden  thrill!    The  fire!    The  surging  blood  I 

The  ecstasy,  overwhelming  like  a  flood. 
With  which  we  contemplate  some  witching  scene. 

Ah!  would  that  memory  of  that  spell  divine, 
Its  fervid  warmth,  its  genial,  generous  glow, 
Would  in  our  fancy  bide  forever  green. 

Intoxicating  with  its  wholesome  wine. 

Thus  appetite  on  what  'twould  feed,  would  grow. 
New  York..  J.  W.  Schwartz. 


"BLUFF   KING   HAL" 


The  Prince  of  Wales,  at  the  recent  fancy-dress  Jubilee  ball,  given 
at  London  by  the  Duchess  of  Devonshire  (she  who  was  the  widowed 
Duchess  of  Manchester  and  who  married  another  duke  on  his  ac- 
cession, when  he  was  best  known  as  the  Marquis  of  Hartington), 
assumed  the  dress  and  character  of  Henry  the  Eighth;  from  which 
act  it  may  be  inferred  that  this  monarch,  who,  to  quote  Artemus 
Ward,  got  wives  by  simply  "  axin' "  for  them,  and  who,  as  sensual 


''BLUFF  KINO  HAL.''  351 

as  Jezebel  or  Messalina,  poses  in  the  ecclesiastical  courts  of  Eng- 
land as  the  founder  of  its  Established  Church,  is  regarded,  not  only 
as  a  persona  grata  by  the  Court  of  St.  James,  but  as  a  holy  person 
by  the  virtuous  Protestant  Queen  Victoria.  That  the  Prince  of 
Wales,  who,  as  London  society  goes,  must  be  regarded  as  a  dis- 
tinguished, reputable  gentleman,  should  thus  consent  to  pose  for 
only  a  few  hours  as,  and  impersonate,  a  disreputable  king  like 
Henry  the  Eighth,  constitutes  a  lamentable  incident.  And  a  list 
of  the  impersonations  by  the  other  guests  of  her  grace  the  Duchess 
of  Devonshire,  as  is  published,  shows  that  the  impersonation  by 
the  Prince  contributed  the  only  bad  character  on  the  floor  in  the 
brilliant  assemblage;  for  no  one  had  the  courage  to  appear,  for 
instance,  in  the  dress  of  those  other  heads  of  the  English  Church — 
Charles  the  Second  and  George  the  Fourth,  who  in  the  historical 
race  for  a  disreputable  character  among  monarchs  make  a  fair  sec- 
ond and  third  to  Henry  the  Eighth. 

This  choice  of  character,  made  by  so  prominent  a  social  actor 
as  the  Prince  of  Wales,  may  sei-ve,  however,  to  resurrect  English 
attention  toward  Henry  the  Eighth,  and  to  make  him  the  especial 
object-lesson  that  he  became  during  Elizabeth's  reign. 

It  was  a  curious  decree  of  heaven  that  raised  the  daughter  of  the 
murdered  Anne  Boleyn  to  become  second  successor  to  Henry.  In 
that  retributive  connection  it  may  be  recalled  that  the  present  Duke 
of  Fife,  whose  children  are  presumptive — if  distant — heirs  to  the 
British  crown  through  his  marriage  with  the  daughter  of  the  Prince 
of  Wales,  is  himself  a  lineal  descendant  of  that  hapless  actress, 
Dora  Jordan,  by  another  dissolute  English  king,  William  the 
Fourth. 

Henry  the  Eighth  would  have  found  his  memory  practically  per- 
ished except  for  his  treachery  to  the  Pope  and  his  acceptance  of  the 
tenets  of  Martin  Luther,  toward  whom  a  "fellow  feeling"  with 
the  latter's  ecclesiastical  incest  with  a  nun  made  him  "  wondrous 
kind." 

Seldom  has  a  notable  man  had  so  appropriate  a  nickname  as 
Henry  had  in  "  Bluff  King  Hal."  For  in  the  American  sense  of  the 
word,  Henry  the  Eighth  was  a  "  bluffer  "  all  his  life.  His  marriage 
with  his  brothers  widow,  Catharine,  was  a  bluff;  his  league,  three 
years  after  his  succession,  with  the  King  of  Spain  was  but  a  bluff 
against  France;  his  French  victory  in  the  following  year  at  Guine- 
gaste,  in  the  battle  known  as  the  Field  of  the  Spurs,  was,  say  the 


352  THE  GLOBE. 

chroniclers,  won  by  a  bluff;  and  the  same  may  be  urged  of  his  field 
of  Flodden,  in  battle  with  his  brother-in-law,  the  King  of  the  Scots. 
Henry's  hypocritical  favoritism  of  Wolsey  and  subsequent  ungrate- 
ful quarrel  with  him  were  additional  instances  of  bluff;  as  were 
his  highwayman  methods  in  the  pillage  of  six  hundred  and  forty- 
five  monasteries,  all  in  the  burlesque  name  of  reforming  religion. 

The  iconoclastic  convocations  of  York  and  Canterbury,  which 
prcnounced  his  marriage  to  Catharine  of  Aragon  null  and  void, 
were  victims  to  Henry's  bluff.  But  he  failed  in  his  blasphemous 
attempt  at  bluffing  the  Holy  Pontiff  into  awarding  him  the  sanction 
of  the  Church,  through  divorce,  toward  wedding  the  doll-face  of 
Anne  Boleyn.  His  mock-trial  of  Queen  Catharine  (so  well  por- 
trayed by  Shakespeare,  who  had  instant  access  to  its  recent  his- 
tory) was  but  a  piece  of  consummate  bluff.  He  tried  the  latter 
upon  Charles  Fifth  at  the  field  of  the  Cloth  of  Gold.  His  Latin 
book  against  Lutheranism  was  a  bluff,  which  his  sexual  passions 
eventually  took  back,  and  in  return  Martin  Luther  bluffed  back 
with  a  reply  that  savored  of  what  the  sailors  express  by  the  phrase, 
"  All  in  my  eye,  Betty  Martin,  oh." 

Henry  was,  too,  the  only  English  king  who  succeeded  in  bluffing 
his  Parliament,  as  witness  the  statutes  he  obtained  from  them — 
one  settling  the  succession  on  Anne  Boleyn's  daughter,  and  denying 
it  (but  in  effect  unsuccessfully)  to  his  issue  by  his  only  one  real 
wife,  Catharine;  and  another  divorcing  his  fourth  wife,  Anne — 
she  of  Cleves.  He  again  bluffed  his  subjects  by  marrying  a  second 
Catharine  (Parr)  after  sending  the  head  of  the  Cleves  wife  to  bear 
gory  company  with  that  of  Anne  Boleyn.  He  then  alternately 
bluffed  his  newly  organized  Protestants  and  his  betrayed  Catholics 
by  persecuting  each  in  turn.  He  bluffed  history  by  taking  to  his 
newly-invented  religious  faith,  through  a  monstrous  usurpation,  of 
his  title  of  "  Defender,"  which  the  Pope  had  conferred  upon  him 
for  his  review  of  Luther,  and  as  unsuspiciously  at  the  time  as  Christ 
conferred  the  title  of  Apostle  upon  Judas  Iscariot. 

This  title  of  Defender  still  appertains  to  Victoria  as  head  of  the 
Established  Church,  whose  alleged  apostolic  succession  only  began 
with  wretched  King  Henry  the  Eighth.  His  second  war  with  France, 
in  1544,  and  his  boasted  trip  to  Calais,  were  only  other  big  bluffs 
without  winning  stakes.  He  bluffed  the  principality  of  Wales  and 
the  "  Men  of  Harlech  "  into  a  union  with  England.  He  failed  in 
his  diabolically  ungrateful  prosecution  of  his  once  bosom  friend 


' ' BL UFF  KINO  HAL.''  353 

and  valiant  general,  the  Duke  of  Norfolk,  because  Henry  died  on 
the  day  preceding  that  fixed  for  bringing  the  head  of  the  Duke  to 
the  block  on  Tower  Hill.  In  this  prosecution  he  had  bluffed  Ma^a 
Carta;  for  Henry  had  proceeded  against  the  Duke  by  attainder, 
without  trial  or  evidence.  The  Defender  of  Protestantism,  how- 
ever, could  not  bluff  Death,  although  he  endeavored  to — if  we  are 
to  credit  the  narrative  of  Sir  Anthony  Denny,  who  told  him  of  his 
fate,  and  brought  to  his  bedside  the  capricious  and  cowardly  Cran- 
mer.  His  whole  career  was  a  game  of  bluff  inspired  by  his  love  of 
sway;  and  he  so  bluffed  liberty  and  constitutional  equipoise  through- 
out his  reign  that  these  were  practically  banished  from  it;  indeed, 
their  very  forms  were  rendered  purely  subservient  to  his  passions. 

Appropriate,  therefore,  is  his  sobriquet  of  "  Bluff  King  Hal,"  so 
colloquially  used  by  his  subjects  without  their  appreciating  its  fit- 
ness, and  by  novelists,  historians,  and  poets.  Yet  this  human  mon- 
ster it  is,  whom  at  this  time  of  writing,  the  Anglican  and  the  Ameri- 
can Episcopal  bishops,  in  an  international  ecclesiastical  convention 
at  London,  are  honoring  as  the  founder  of  their  Church. 

Moreover,  after  decrying  through  several  ages  the  folly  of  bav- 
in a  head  of  the  Church,  infallible  in  its  discipline,  they  are  endeav- 
oring to  make  the  Archbishop  of  Canterbury  a  semi-Pope  of  the 
Established  Church  and  appointing  the  senior  Episcopal  Bishop  to 
perform  similar  functions  of  Church  headship  in  the  United  States. 

In  contrast  to  all  these  statements,  how  grand  and  how  majestic 
must  seem — even  to  liberal  and  unprejudiced  Protestants — ^the  an- 
cient Holy  Catholic  Apostolic  Roman  Church,  founded  by  Christ 
on  Saint  Peter  as  a  rock;  and  so  diverse  from  one  founded  by  a  dis- 
solute king  upon  what  may  be  termed  segments  of  alabaster  capable 
of  being  molded  at  sectarian  caprice. 

New  York.  A.  Oakey  Hall. 


354  THE  GLOBE. 


GLOBE    NOTES. 


For  two  weeks  previous  to  the  issue  of  the  last  Globe  Review, 
and  for  several  weeks  after  its  issue,  a  painful  illness  prevented  me 
from  undertaking  any  serious  work,  hence  the  Lay  Sermon  and 
other  articles  intended  for  this  September  issue,  all  requiring  closer 
study  and  application  than  I  have  been  able  to  give,  do  not  yet 
appear,  but  they  are  all  blocked  out  in  my  mind,  and  with  improved 
health  I  hope  to  write  two  or  three  of  said  articles  in  time  for  the 
December  Globe. 

Perhaps  it  is  not  necessary  to  apologize,  however,  for  the  milder 
tone  of  my  own  work  in  this  issue.  In  truth,  I  have  no  doubt  that 
many  readers  will  be  quite  willing  to  overlook  some  loss  of  power 
if  they  only  find  any  appreciable  increase  of  charity.  Others,  I 
know,  prefer  the  strength  in  spite  of  its  sometimes  admitted  sever- 
ity. Here,  as  always,  I  do  the  best  that  I  can,  and  it  always  pleases 
me  when,  in  public  or  private  notices  of  the  Globe,  the  work  of 
other  writers  is  given  a  preference  over  my  own.  I  am  often  amazed 
and  amused  at  the  fearful  epithets  applied  to  me  and  my  work  by 
a  certain  order  of  so-called  critics,  and,  could  they  know  with  what 
modesty,  gentleness,  and  charity  I  set  about  my  work,  though  some- 
times inclined  to  say  savage  things  of  utter  savages,  they  would  be 
as  much  amazed  and  amused  as  I  am. 

******* 

Sick  or  well,  however,  I  must  make  some  reference  here  to  certain 
very  unjust  and  impertinent  criticisms  of  this  magazine  that  have 
recently  appeared  in  the  Northwest  Review,  to  the  effect,  for  in- 
stance, that,  having  had  a  Protestant  education,  ^Ir.  Thome  can 
hardly  be  expected  to  have  other  than  biased — that  is,  erroneous — 
views  concerning  Catholic  Church  history,  and,  as  his  education 
has  been  "  fragmentary,"  he  certainly  cannot  understand  a  great 
and  consistent  and  logical  and  elaborate  soul  like  the  late  Cardinal 
Newman. 

It  is  of  no  consequence  to  me  who  does  this  wiseacre  and  con- 
summately stupid  work  in  the  Northwest  Review.  Until  recently 
I  had  supposed  that  the  editorial  head  of  that  paper  possessed  some 
real  appreciation  of  the  acknowledged  merits  of  the  Globe  Review, 
and  hence  had  always  felt  in  the  kindest  mood  toward  him  and  his 


GLOBE  N0TE8.  355 

paper.  I  do  not  intend  to  be  unkind  now,  in  fact  will  not  be,  but 
I  want  this  presumptuous  gentleman  of  the  Northwest  Review  to 
awake  his  narrow-headed  and  prejudiced  senses  before  he  under- 
takes to  make  senseless  criticisms  of  my  work  in  the  future. 

Regarding  the  first  point,  if  this  wondrous  saint  and  scholar  of 
the  Northwest  Review  would  apply  one  hundredth  part  of  the  labor 
and  integrity  it  has  taken  to  make  the  Globe  Review  and  sustain 
it  these  last  eight  years,  he  would  learn  that  for  more  than  a  quarter 
of  a  century  before  I  was  received  into  the  Catholic  Church  I  had 
given  up  my  Presbyterian  parish  as  a  minister,  and  my  bread  and 
butter  and  home,  and  a  thousand  ties  dear  to  me  in  this  world, 
because  I  could  not  take  or  hold  the  Protestant  idea  regarding 
Church  History  or  any  other  history  or  religious  attitude  at  all. 
He  might  also  find  that,  even  when  a  Presbyterian  minister,  I  never 
held  or  tolerated  the  bigoted  views  generally  held  by  Protestants 
regarding  any  phase  of  the  Catholic  Church,  past  or  present.  Again, 
he  might  find  that  while  literary  editor,  for  years,  of  a  great  daily 
paper,  I  never  failed  to  ridicule  the  Protestant  idea  of  the  "  Dark 
Ages,"  so-called,  and  frequently  even  then,  and  long  before  I  be- 
came Catholic  or  even  dreamed  of  being  a  Catholic,  I  now  and  again 
pointed  out  the  glories  of  Catholic  scholarship  and  sainthood  that 
illuminated  those  so-called  dark  ages.  He  might  also  find  repeated 
instances  of  this  sort  of  expression  in  the  Globe  Review  before 
its  editor  became  a  Catholic.  He  might  also  find  several  articles  in 
this  Review  written  by  other  parties  and  welcomed  by  me,  in  utter 
contradiction  of  his  falsehoods.  In  view  of  these  facts,  which  are  a 
part  of  the  general  literary  work  of  this  country  for  the  last  twenty- 
five  years,  it  seems  to  me  as  unbecoming  and  impertinent  as  it  is 
unfraternal  and  ungenerous  for  this  unknown  and  nameless  editor 
of  a  so-called  Catholic  paper  to  misrepresent  me  in  this  fashion. 
I  am  not  defending  Protestant  ideas.  I  am  simply  proving  the  false- 
hood of  this  Northwest  scribbler. 

One  would  suppose  that  such  as  he  would  rather  welcome  with 
joy  and  gratitude  every  earnest  soul  that  came  into  the  fold  of  the 
Church  and  lifted  up  what  seems  to  many  thousands  of  earnest 
Catholics  no  mean  or  milk-and-water  voice  in  its  defense;  and  if 
this  fellow  of  the  Northwest  Review  does  not  know  my  record,  I 
refer  him  to  all  the  issues  of  the  Globe  Review  for  the  last  eight 
years,  and  these  will  give  the  lie  to  his  Wrong-headed  and  conceited 
ignorance.  I  am  not  arguing  with  him,  but  directing  him  where 
to  find  needed  information. 


366  THE  OLOBE. 

Regarding  his  silly  suggestion  that  a  man  of  my  training  could 
not  be  expected  to  comprehend  the  writings  of  a  man  like  Newman, 
it  is  too  ludicrous  for  serious  treatment,  were  it  not  for  the  fact 
that  the  sayings  of  this  untaught  wiseacre  of  the  Northwest  Review 
may  influence  other  minds  and  lead  them  to  false  conclusions  con- 
cerning myself. 

I  read  and  appreciated  Newman  many  years  before  I  became  a 
Catholic — in  all  probability,  many  years  before  my  Northwest  critic 
was  able  to  read  or  understand  him — and  yet,  in  truth,  Newman's 
work  was  a  very  simple  one — a  work  that  all  students  of  early 
Church  history  know  how  to  appreciate;  and  there  was  neither  any 
supreme  intellect  or  supreme  originality  necessary  to  do  the  work 
he  did  so  beautifully.  Neither,  on  the  other  hand,  was  his  work 
at  all  aggressive;  in  fact,  had  little  or  no  bearing  upon  the  great 
battles  between  modern  Liberalism,  so-called,  and  modem  science, 
so-called,  as  these  are  against  the  Catholic  Church  of  our  day  and 
generation. 

I  do  not  intend  to  do  over  again  the  work  that  Newman  did  so 
well,  but  I  have  already  done  in  this  Review  work  of  quite  as  much 
service;  work  that  he  could  not  have  done,  and  at  daggers'  points 
with  all  the  Protestant,  Liberal,  infidel,  and  scientific  lies  of  our 
day.  The  trouble  is  not  that  I  do  not  understand  Newman,  but 
that  this  stultified  and  immaculate  Catholic  booby  of  the  Northwest 
Review  does  not,  and  apparently  is  determined  that  he  will  not, 
understand  me.  For  the  last  seven  years  I  liave  promised  myself 
the  pleasure  of  reviewing  Newman's  entire  work  and  his  place  in 
English  literature,  but  modern  issues  are  more  pressing. 

In  conclusion,  let  me  tell  my  Manitoba  critic  that  it  is  the  part 
of  a  mule  or  a  jackass,  and  not  the  part  of  a  Catholic  Christian 
or  any  decent  man,  to  kick  at  his  friend  or  his  master,  instead  of 
working  with  him  in  the  eternal  harness  of  truth  and  charity.  Had 
I  time  or  were  it  worth  while,  I  could  show  more  conclusively  the 
falsehood  and  injustice  of  his  strictures;  but  I  have  not  time,  and  it 
is  not  worth  while. 

It  has  been  aptly  said  of  some  Catholics  that  they  are  more  ortho- 
dox than  the  Pope,  and  of  others  that  had  they  written  the  Gospels 
they  would  have  whitewashed  Peter's  denials  and  have  utterly 
denied  his  cuss  words. 

Now  this  man  of  the  Northwest  Review  seems  to  be  of  the  class 
that  would  whitewash  all  Catholic  history,  and  make  it  all  angelic. 


GLOBE  NOTES,  357 

whereas  quite  a  sprinkling  of  it  is  damnable,  and,  to  put  into  Angli- 
can English  an  oft-repeated  Latin  sonorousness  of  the  Mass,  "  As  it 
was  in  the  beginning  (it)  is  now,  and  ever  shall  be  world  without 
end,  Amen." 

The  meanest  and  most  dishonest  knaves  I  have  met  or  heard  of 
in  the  last  five  years  have  been  Catholics,  and  some  of  the  Popes 
and  some  of  the  prelates  of  the  Middle  Ages  were  little  better;  but 
the  Church  is  divine  spite  of  its  Judases,  its  Alexanders  and  its  John 
Irelands. 

I  do  not  take  and  never  have  taken  Protestant  ground  regarding 
Catholic  Church  history.  I  admit  no  more  concerning  the  excep- 
tional corruptions  of  the  Church — that  is,  of  some  of  its  notorious 
representatives — than  is  admitted  by  all  honest  Catholic  historians, 
and  just  as  frankly  admitted  by  His  Eminence  Cardinal  Gibbons 
in  the  latest  book  from  his  hands;  and  let  me  suggest  to  this  fellow 
of  the  Northwest  Review,  and  to  all  Catholics  like  him,  that  all  Prot- 
estants are  not  fools,  and  that  it  w^re  better,  safer,  and  wiser  and 
more  manly  on  our  part  as  Catholics  to  admit  our  faults  than  to 
whitewash  our  vices  and  crimes. 

4:  H:  '¥  ^  ^  ^  4: 

In  the  Catholic  World  for  August  tliere  is  an  article  entitled 
"  Our  Boys,"  by  Eev.  M.  F.  Heffernan,  which  seems  to  me  worthy 
the  serious  attention  of  all  the  Catholic  priests  and  all  the  more 
intelligent  Catholic  laymen  and  women  of  our  times.  The  article 
itself  is  of  excellent  spirit  and  very  well  done;  but  it  is  for  what  it 
suggests  rather  than  for  what  it  says  that  I  call  attention  to  it  in  the 
Globe. 

In  general  Father  Heffernan  proposes  some  sort  of  quasi-military 
and  quasi-religious  organization  to  be  developed,  as  far  as  possible, 
in  all  Catholic  churches,  that  shall  gather  the  boys  ranging  from 
thirteen  to  eighteen  years  of  age  away  from  the  many  temptations 
that  beset  them  during  that  period  of  life,  and  interest  them  more 
vividly  in  the  churches  of  their  respective  localities.  He  admits 
that  a  great  deal  more  attention  is  devoted  by  Catholic  churches 
to  the  spiritual  welfare  of  girls  ranging  along  the  same  ages  than  is 
devoted  to  the  boys.  Of  this  general  admission  I  have  nothing  to 
say  (except  to  express  my  regret),  because  I  lack  experience  of  the 
facts  as  stated,  but  I  beg  to  assure  all  readers  of  these  comments, 
whether  lay  or  clerical,  that  quite  the  reverse  has  long  been  true 
in  the  management  of  all  successful  Protestant  churches,  and  that. 


358  THE  GLOBE, 

as  a  rule,  in  said  churches  the  boys  and  young  men  have  long  had 
more  of  the  pastor's  attention  than  the  girls  and  the  young  women; 
and  were  there  space  and  time  to  go  into  the  matter  here  I  could 
give  many  striking  examples  of  what  would  generally  be  conceded 
as  the  beneficial  results  of  this  latter  policy.  1  refrain,  however,  for 
the  present,  and  more  willingly  because  it  is  clear  to  me  that  there 
is  not  the  same  opportunity  to  interest  the  boys  and  young  men 
of  our  Catholic  churches  that  exists  in  Protestant  churches.  The 
line  of  demarkation  between  the  priest  and  his  Catholic  young  men 
is  more  sharply  defined  than  is  the  case  between  the  Protestant 
pastor  and  the  boys  and  young  men  of  his  congregation — but  I 
must  drop  this  phase  of  the  question  and  refer  to  Father  Heffernan's 
own  ideas  and  plans,  gladly  admitting  that,  notwithstanding  what 
I  have  said,  the  proportion  of  men  in  attendance  upon  Catholic 
services  and  duties  is  vastly  larger  than  in  Protestant  churches. 

Persons  at  all  familiar  with  the  life  of  our  boys  in  Catholic 
schools  and  colleges  will  readily  admit  that  the  military  drill,  with 
its  various  incidental  training  and  amusement,  is  one  of  the  most 
attractive  features  of  the  Catholic  boy's  life  at  college,  and  it  seems 
to  me  that  Father  Heifernan  has  hit  upon  a  capital  idea  in  suggest- 
ing that  this  military  feature  should  be  used  for  all  it  is  wortli 
in  holding  the  church  interest  of  the  tens  of  thousands  of  Catholic 
boys  who  are  not  fortunate  enough  to  procure  the  advantages  of  a 
college  education;  for  this,  if  T  understand  him,  is  the  heart  and 
soul  of  his  plan — that  is,  to  gather  the  Catholic  and  other  gamin 
from  the  streets,  and  perhaps  from  other  still  less  reputable  quarters, 
of  Sunday  afternoons,  and  at  other  hours  of  the  week  if  possible, 
and  form  them  into  such  organizations  as  I  have  named — the 
avowed  object  being,  of  course,  to  bring  them  by  degrees  into  a 
more  frequent  observance  of  their  religious  duties  as  Catholics,  and 
make  of  them  better  equipped  and  more  valuable  men.  I  am  sorry 
that  the  need  exists,  but  perhaps  it  does  exist. 

The  task  suggested  is  really  as  large  as  the  civilization  of  the 
world,  and  it  is  difficult  not  to  generalize  on  the  subject,  but  I  have 
one  or  two  practical  suggestions  to  make  in  the  line  of  Father 
HefTernan's  plan.  Of  course,  it  must  have  occurred  to  him,  as  it 
will  readily  occur  to  all  other  priests  and  sensible  men,  that  it  would 
be  difficult  to  organize  or  to  maintain  an  organization  of  the  kind 
he  suggests  in  other  than  city  parishes,  for,  in  the  first  place,  mili- 
tary organizations  need  numbers  to  make  them  attractive,  and  such 


GLOBE  NOTES.  359 

numbers  of  Catholic  boys  will  hardly  be  found  in  our  country 
parishes;  and,  in  the  next  place,  in  order  to  the  maintenance  of  a 
military  organization  and  the  drill  of  boys  in  that  line  there  must 
be  competent  teachers  of  military  drill,  for  without  this  the  boys 
themselves,  so  quick  to  detect  any  absurdity  or  weakness,  would 
simply  laugh  at  the  organization  and  much  prefer  to  pitch  pennies 
in  the  streets  or  to  go  on  in  their  own  slipshod  amusements,  what- 
ever they  might  be. 

In  a  word,  any  military  organization  of  the  kind  referred  to  must 
be  thorough  and  competent  in  order  to  make  it  more  attractive 
than  the  street,  and,  to  secure  these  points,  competent  drill-masters 
are  needed,  involving  expense  and  running  many  risks  of  competi- 
tion and  clashing  between  such  teachers  and  the  rule  of  the  priests. 
For,  while  I  take  it  for  granted  that  whatever  organization  of  the 
kind  referred  to  would  be  under  the  superior  control  of  the  priest 
in  each  particular  locality,  I  also  take  it  for  granted  that  the  priest 
himself  could  not,  would  not,  and  should  not  be  the  military  drill- 
master  in  question.  He  is  usually  an  overworked  man  as  it  is. 
Here  again,  as  in  summer  and  winter  schools  and  many  other  quasi- 
intellectual  and  quasi-religious  and  moral  enterprises  of  the  Cath- 
olic Church,  comes  in  the  question  of  employing  and  fully  acknowl- 
edging the  power  and  intelligence  of  the  lay  elements  involved,  and 
the  absolute  certainty  that  in  order  fully  to  develop  and  use  these 
elements,  priests  will  everywhere  have  to  loosen  a  little  of  the  tight 
rein  of  their  own  authority  and  judgment,  and  admit  laymen  of 
equal  or  superior  intelligence  to  their  own,  to  a  full  share  alike  in 
the  work  and  honor  of  such  organizations. 

That  it  is  coming  to  this,  especially  in  our  country,  I  have  no 
doubt,  but  as  I  have  now  more  than  both  hands  full,  I  am  not 
speaking  for  myself,  and  I  hardly  expect  to  see  this  change  in  my 
own  lifetime,  which  at  best  has  only  a  few  more  years  to  run. 

I  have  two  other  suggestions  to  make  in  connection  with  the 
enterprise  proposed:  First,  I  would  not  call  the  organization  after 
St.  Anthony  or  any  other  saint  in  the  calendar.  Of  course,  I  indorse 
all  the  veneration  paid  by  Catholics  to  their  saints,  and  I  have 
a  few  saints  of  my  own  canonizing,  not  included  in  the  Catholic 
calendar,  toward  whom  I  feel  a  profound  veneration,  but  I  do  not 
believe  in  mixing  things  in  a  way  to  look  ridiculous,  and  I  am 
inclined  to  believe  that  Catholics  are  disposed  to  run  this  mixing 
and  veneration  of  a  certain  clique  of  saints  to  ludicrous  extremes. 
VOL,  VII.— 24. 


360  THE  GLOBE. 

No  sane  man  would  think  of  making  Epicurus  the  patron  saint 
of  one  of  our  modem  cold-water,  vegetarian  and  hygienic  sanatorium 
institutions.  In  truth,  the  famous  old  Epicurus  knew  a  trick  worth 
two  of  it,  and  would  well  enjoy  his  pipe  and  ale  and  any  sort  of 
luxury  were  he  alive  to-day;  and  it  seems  to  me  no  more  consistent 
to  make  St.  Anthony  the  patron  saint  of  a  modern  military  organi- 
zation. No  doubt  the  good  God  takes  good  care  of  the  saints.  Our 
business  is  to  make  new  ones,  and  to  do  this  with  all  the  intelli- 
gence in  our  power,  always  beginning  on  ourselves. 

Had  I  any  voice  in  the  new  organization  proposed  I  would  call 
it  "The  Good  Soldier,"  army,  militia,  brigade,  or  what  not,  and 
leave  the  old  saints  for  the  time  being  to  look  after  themselves.  And, 
as  the  idea  is  to  make,  or  help  to  make,  good  soldiers  of  the  cross 
by  means  of  a  little  plain  soldiering  in  ordinary  military  tactics, 
this  term  so  aptly  quoted  by  Father  Heffernan  seems  to  me  at  oneo 
appropriate  and  inspiring  as  it  is  scriptural  and  Catholic. 

It  is  well  enough  to  familiarize  our  boys  a  little  more  vividly  with 
the  actual  fountain-head  of  all  our  priesthood  and  sainthood,  and  in 
choosing  a  name  for  such  an  organization  as  the  one  proposed  it 
seems  to  me  advisable  not  to  burden  the  gamin  with  some  regalia  of 
St.  Anthony,  but  to  shoot  into  their  souls  from  the  start  this  idea 
that  they,  of  their  own  choice,  are  responsible  members  of  a  new  and 
"  Good  Soldiers  "  army,  and  adjuncts  of  the  Lord  our  Saviour. 

My  second  suggestion  comes  from  the  last  half-line  of  Father 
Heffernan's  article.  I  would  not  "  keep  a  tight  hold  of  the  boys," 
but  learn  yourselves  how  to  hold  them,  guide,  control  them,  and 
drive  them,  in  case  of  need,  with  a  slack  hold  and  a  loose  rein.  This 
thought  is  capable  of  any  amount  of  enlargement  and  illustration, 
but  I  have  said  enough  to  show  my  appreciation  of  the  plan  pro- 
posed and  to  point  out  sonie  of  the  difficulties  in  the  way  of  its 
efficient  and  proper  accomplishment. 

It  is  doubtless  well  known  to  many  readers  of  the  Globe,  and 
perhaps  to  Father  Heffernan  himself,  that  the  plan  he  suggests  has 
been  in  successful  operation  under  Protestant  auspices  and  under 
the  title  of  "  The  Boys'  Brigade,"  both  in  Scotland  and  in  England, 
for  years  past,  and  I  sincerely  hope  that  the  Catholics  of  this  country 
will  make  a  splendid  success  of  it  in  the  United  States. 

J  have  none  of  the  military  spirit  in  my  make-up.  I  am  a  Chris- 
tian, and  practically  despise  all  thoughts  of  warfare,  but  there  is 
no  telling  what  is  ahead  of  us.    For  one,  I  am  sure  that  war  is  not 


QLOBE  NOTES.  361 

far  off,  and  in  all  probability  the  Catholic  boys  of  this  generation 
will  have  to  do  a  little  actual  fighting  on  their  own  account  before 
our  American  millennium  is  attained. 

*  *  ♦  *  «  «  m 

Some  good  friends  of  the  Globe  have  recently  written  me  sug- 
gesting that  this  would  be  a  good  time  for  a  stinging  review  of  the 
Queen's  Jubilee,  etc.,  but,  unfortunately  or  otherwise,  I  have  no 
inchnation  to  do  anything  of  the  kind. 

Many  years  ago,  when  I  was  the  foreign  editorial  writer  for  a 
leading  daily  newspaper,  during  the  period  of  Gladstone's  first 
efforts  to  secure  Home  Kule  for  Ireland,  it  seemed  natural  enough 
to  spice  the  more  serious  editorials  in  favor  of  his  scheme  with 
all  sorts  of  quasi-facetious  ridicule  of  the  royal  family  of  England, 
and  to  point  out  the  various  blunders  and  selfishness  of  the  British 
Government  in  all  directions.  Further  studies  of  international 
problems  and  of  the  comparative  rectitudes  of  the  different  nations 
of  the  world  have  taught  me,  however,  that  such  a  course  was  hardly 
a  just  one,  and  that  to  pursue  such  line  of  comment  in  a  magazine 
as  serious  and  as  cosmopolitan  as  the  Globe  claims  to  be  would 
be  unbecoming  the  dignity  and  veracity  of  its  pages. 

I  have  over  and  over  again  admitted  and  criticised  the  brutal 
selfishness  of  all  branches  of  the  white  race  in  their  thirst  and 
crowding  for  what  we  call  civilization,  and  as  the  English  have  done 
more  colonizing  in  the  last  one  hundred  years  than  all  the  other 
branches  of  our  white  race  together,  they  have  naturally  enough 
been  obliged  to  wield  a  strong  and  sometimes  a  brutal  hand  in  Aus- 
tralia, India,  and  Africa;  but  a  careful  comparative  study  of  the 
moral  and  human  tendencies  of  all  the  governments  of  this  earth 
during  the  last  one  hundred  years  has  convinced  me  that  the  British 
Government  has  been  during  this  century,  and  is  to-day,  the  most 
prosperous,  the  most  profound,  and  the  best  principled  government 
on  the  face  of  the  earth. 

In  the  same  line  of  thought,  but  applying  it  to  the  more  impor- 
tant international  crises  that  have  at  times  during  the  last  twenty 
years  threatened  the  nations  with  an  almost  world-wide  war,  I  have 
had  evidence  enough  that  the  now  venerable  Queen  of  England  has 
interposed  her  firm  decision  in  favor  of  peace  and  a  more  fraternal 
policy  among  the  advanced  nations  of  civilization;  hence,  though 
shunning  all  pageants  myself,  1  was  glad  of  the  great  outpouring  of 
the  heart  of  England  and  her  colonies  to  do  some  sort  of  jubilating 


362  THE  GLOBE. 

in  honor  of  the  Queen,  and  I  do  not  think  that  the  Irish  members 
of  Pariiament  or  their  representatives  in  America  manifested  good 
sense  or  good  manners  by  sulking  in  their  tents  and,  serpent-like, 
hissing  at  the  great  panorama  of  a  nation's  prosperity  in  which 
the  Irish  themselves  have  at  times  been  worthy  sharers  and  bene- 
ficiaries. 

The  Queen  and  the  British  Government  of  the  last  fifty  years  are 
not  responsible  either  for  the  ancient  blunders  of  the  Irish  or  for 
the  harsh  cruelties  of  Cromwell  and  his  English,  or  for  the  act  of 
Union,  or  for  anything  especially  unjust  to  the  Irish  people;  on  the 
contrary,  the  general  tendency  of  British  rule  over  Ireland  during 
the  last  fifty  years  has  been  toward  a  more  just  and  human  handling 
of  the  entire  Anglo-Irish  problem. 

In  truth,  as  to  matters  of  general  education  and  an  approach 
toward  justice  in  all  lines,  priests  of  Irish  birth  who  have  traveled 
in  Ireland  during  the  last  twenty  years,  and  Irish  Protestants  of 
various  denominations,  have  assured  me  that  Ireland  is  in  far  better 
case  to-day  than  she  has  been  for  centuries;  but  there  are  people 
who,  while  they  have  no  ability  even  to  govern  themselves,  accord- 
ing to  any  principles  of  justice  and  humanity,  would  like  neverthe- 
less to  be  appointed  general  superintendents  of  the  infinite  universe. 

In  a  word,  the  editor  of  the  Globe  is  quite  willing  that  the  Eng- 
lish should  fling  their  caps  in  air,  and  shout  in  pride  of  prosperity, 
and  garland  their  streets,  and  steam  around  in  their  war-tubs,  and 
show  ofl'  generally,  nominally  in  honor  of  their  Queen.  And  the 
editor  of  the  Globe  is  just  as  willing  that  the  Queen  should  take 
all  this  glory  to  herself,  and  pass  on  to  such  rewards  or  punishments 
as  await  her  in  the  world  to  come,  without  any  ridicule  from  the 
Globe  Review. 

*  ♦  *  4:  4:  *  * 

Something  ought  to  be  said  here  regarding  the  McBanley  admin- 
istration. I  made  no  comment  on  the  President  and  his  tariff 
tinkers  in  the  March  and  June  issues  of  the  Globe,  simply  because 
they  had  done  nothing  to  justify  such  comment,  and  up  to  this 
writing  their  action  is  such  as  I  heartily  despise. 

Mr.  McKinley's  various  speeches  since  he  became  President  have 
been  a  little  more  rhetorical  and  a  little  more  senseless  than  they 
used  to  be.  I  regard  his  policy  and  the  policy  of  the  present  admin- 
istration toward  the  Hawaiian  question  as  alike  un-American,  un- 
Monroe  Doctrinish,  unjust  to  Japan,  dangerous  on  general  inter- 


W  mmm 


GLOBE  NOTES,  363 


national  grounds,  and  simply  as  aiding  and  abetting  the  thieves 
who  stole  the  islands  from  their  rightful  owners  and  rulers — and  all 
this  in  obedience  to  the  trust  magnates  and  gold  bugs  who  pur- 
chased the  elections  of  last  year. 

On  the  other  hand,  the  President  is  to  be  commended,  in  my 
judgment,  for  pursuing  the  policy  of  non-intervention  in  the  Cuban 
quarrel,  and  he  seems  to  be  living  up  to  the  pledges  of  his  party 
in  sending  commissioners  abroad  to  further  an  international  agree- 
ment looking  toward  a  return  to  bimetallism.  All  this,  however, 
may  be  but  a  ruse  to  prevent  present  indignation,  and  to  save  time 
till  his  masters  are  ready  to  put  their  foot  down  on  this  scheme. 
Of  course,  they  will  corner  the  Klondike  as  they  have  cornered 
other  mines.  In  faith,  I  have  no  confidence  either  in  the  ability 
or  integrity  of  the  present  administration,  and  do  not  expect  it  to 
accomplish  any  worthy  measure  for  the  general  benefit  of  this 
nation. 

The  case  of  the  Yankee  whitewashed  Cuban  Ruiz  was  about  up 
to  its  intellectual  status.  Ruiz  was  a  spy,  to  begin  with,  and  was 
in  Cuba  in  the  interests  of  the  rebels  and  their  American  abettors; 
nevertheless,  had  Consul-General  Lee  acted  with  any  efficient 
promptness  in  his  case,  Ruiz  would  have  been  liberated  before  he 
had  time  to  lose  his  shallow  head  and  butt  himself  to  death;  but 
Lee  was  making  a  fool  of  himself  in  calling  loudly  for  American 
warships  when  he  should  have  been  using  what  little  brains  nature 
has  given  him  to  attend  to  his  own  plain  duties  as  consul-general 
at  Havana,  and  when  he  saw  that  a  so-called  American  citizen  had 
killed  himself  by  reason  of  his — Lee's — negligence,  instead  of  re- 
penting, and  resigning  like  a  man,  he  took  advantage  of  the  doubt 
in  the  case,  blamed  the  Spanish  authorities  for  Ruiz's  suicide,  and 
yelled  louder  than  ever  for  warships  and  indemnity.  Great  is 
Consul-General  Lee — that  is,  in  dough-face  American  humbu^g^ery. 

Then  comes  the  sympathetic  side — ^the  widow-and-children-parad- 
ing  fiasco,  and  all  the  newspapers  made  fine  displays.  This  was  all 
very  well  done,  and  I  have  no  doubt  that  Spain  and  all  Europe  got 
fun  enough  out  of  the  farce  to  justify  Spain  in  paying  the  Ruiz 
claim. 

As  for  the  Dingley  Tariff  bill,  over  which  the  combined  intellect 
of  the  legislative  and  executive  departments  of  the  Government 
struggled  for  five  months,  I  despise  it  as  I  have  despised  all  the  tariff 
bills  concocted  by  this  nation  during  the  last  quarter  of  a  century. 


364  THE  GLOBE. 

and  I  have  no  idea  that  it  is  a  nation-saving  pill.  The  mountain  in 
labor  brought  forth  a  mouse-trap,  but  only  the  sickliest  of  human 
mice  will  seek  comfort  or  food  in  that  delusive  affair. 

Very  much  on  a  par  with  the  case  of  Ruiz  is  the  case  of  the 
Cisneros  girl,  as  paraded  in  the  American  papers,  especially  in  the 
New  York  Journal,  which  is  at  once  the  smartest  and  most  dastardly 
newspaper  published  in  the  United  States. 

After  carefully  examining  this  case,  I  am  satisfied  that  Minister 
De  Lome's  statement  as  published  in  The  Journal,  August  26,  1897, 
is  the  true  statement — the  statement  of  a  well-informed  gentleman 
and  a  man  of  honor,  and  I  am  just  as  clearly  satisfied  that  the 
Journal's  own  statements  are  garbled,  vulgar,  and  paraded  merely 
for  effect;  and  I  wish  to  make  it  so  plain  here  that  any  fool  may 
read  and  understand,  that,  in  my  serious  opinion,  Mrs.  J.  Davis, 
Mrs.  J.  W.  Howe,  Mrs.  U.  S.  Grant,  Mrs.  Mark  Hanna,  Mrs.  Mc- 
Kinley,  and  the  entire  gang  of  fifteen  thousand  American  women 
who,  it  is  said,  have  petitioned  the  Queen  of  Spain  to  interfere  in 
behalf  of  the  Cisneros  girl,  would  be  infinitely  better  and  more 
becomingly  occupied  were  they  on  their  knees  and  alert,  with  eyes 
wide  open  and  hearts  unsullied,  petitioning  Almighty  God  to  in- 
terfere in  behalf  of  their  own  sins  and  shortcomings  and  the  sins 
and  shortcomings  of  their  own  husbands,  brothers,  sons,  and  daugh- 
ters— especially  some  of  the  daughters — and  the  daughters  of  other 
thousands  of  mothers  no  less  respectable  than  themselves,  whose 
daughters  have  been  ruined  and  worse  than  imprisoned  by  the  male 
relations  of  these  same  fiiteen  thousand  American  women. 

Of  course,  this  is  a  dreadful  thing  to  say  of  these  representative 
saintly  females  of  America,  but  their  husbands  and  brothers  and 
sons  know  that  I  am  right,  all  the  same.  Of  course,  all  the  men 
on  the  New  York  Journal  are  saints,  on  larger  or  smaller  salaries; 
never  did  a  wrong  in  their  lives;  never  were  enticed  by  any  young 
woman — in  fact,  never  needed  any  enticing;  but  all  this  is  not 
to  the  point;  the  true  point  is,  that  if  the  Cisneros  girl  lured  to  her 
house  a  Spanish  military  commander  or  any  other  man  in  order 
to  entrap  him  into  the  hands  of  assassins  or  would-be  assassins,  she 
ought  to  have  been  shot  on  the  spot,  and  any  American  woman 
who  does  not  see  the  morality  of  this  reasoning  ought  to  be  shot 
lieside  the  Cisneros  girl,  for  this  world  is  already  too  full  of  un- 
principled women,  and  men  who,  while  dressing  and  parading  like 
ladies  and  gentlemen,  are  at  heart  and  in  common  daily  practice 


r 


GLOBE  NOTES.  365 


merely  untaught  savages,  with  less  of  real  truth  and  honor  in  their 
souls  than  might  have  been  found  in  the  Indian  squaws  and  braves 
who  occupied  this  land  before  the  Christian  Spanish  and  English 
taught  them  how  to  lie,  and  steal,  and  drink  whiskey,  and  shoot 
with  rifles  instead  of  with  arrows^  as  of  old. 

I  do  not  like  to  speak  of  the  personnel  of  the  administration. 
The  potatoes  are  too  small  even  for  grinding  purposes.  It  is  gen- 
erally understood  that  McKinley  is  the  slave  of  Senator  Hanna,  and 
that  Senator  Hanna  is  the  tool  of  the  dominating  trusts  and  gold 
bugs.  Hanna  himself  is  simply  a  money-grubbing  rhinoceros,  Sher- 
man a  weak  old  man,  who  has  straddled  so  many  fences  that  he 
must  be  tired  to  death  of  his  own  wobbling  career;  but  for  the  sake 
of  his  name,  and  in  memory  of  his  brother  the  general,  I  am  not 
inclined  to  deal  severely  with  the  present  Secretary  of  State,  so- 
called.  Gage  is  simply  a  financial  moonshiner;  never  had  any  real 
ability  or  stability  in  finance  or  other  matters,  never  has  gauged 
anything  correctly,  and  is  simply  in  his  place  to  do  the  bidding  of 
his  masters.  In  a  word,  these  three— McKinley,  Sherman,  and 
Gage — are  the  puppets  nominally  governing  this  nation,  while  Mark 
Hanna  and  Co.  are  pulling  the  wires. 

In  my  travels  the  last  nine  months  I  have  met  various  so-called 
gold  Democrats  who  did  not  vote  for  Mr.  Bryan  last  fall,  and  every 
man  of  them  is  inclined  to  "  kick  himself  "  for  his  recent  folly. 
I  have  no  doubt  that  when  Grover  Cleveland  found  that  six  million 
American  citizens  had  sealed  his  condemnation  with  their  ballots 
in  the  last  election  he  gave  himself  many  a  self -disgusting  dig,  and 
perhaps  even  His  Grace,  the  Archbishop  of  St.  Paul,  though  very 
mulish  in  his  conceits,  may  have  had  some  qualms  of  conscience 
when  he  found  that  the  persons  he  denominated  as  anarchists  and 
s<.»cialist8  last  year  constituted  nearly  half  the  voting  population  of 
the  country.  I  commend  all  these  gentlemen  to  the  master-strokes 
of  statesmanship  that  have  already  made  the  present  administration 
a  byword  and  a  hissing  in  the  estimation  of  the  civilized  world,  and 
entreat  them  to  do  better  next  time. 

In  truth,  it  seems  to  me  that  John  Ireland,  landgrabber,  of  St. 
Paul;  and  Colonel  W.  P.  Rand,  coal-heaver,  of  Chicago;  and  Mark 
Hanna,  trust  broker,  of  Cleveland;  and  Bob  Ingersoll,  the  smooth- 
tongued infidel,  and  Bourke  Cockran,  the  oratorical  clown,  both  of 
New  York;  and  John  Wanamaker,  the  oily  and  pious  petticoat 
peddler,  of  Philadelphia — all  great  Republicans,  and  all  honorable 


366  THE  OLOBE, 

men;  and  all  the  purchasing  or  purchasable  agents  of  the  present 
administration,  and  some  of  them  noted  Catholics,  might  all  be 
sent  to  the  devil  at  once  with  great  benefit  to  this  afflicted  land. 

*  *  *  *  *  if  i^ 

I  notice  an  error  going  the  rounds  of  the  Catholic  papers,  to  the 
effect  that  Frank  McLaughlin,  who  recently  received  the  last  sacra- 
ments and  died  in  Philadelphia,  was  editor  of  the  Philadelphia 
Times,  and  if  this  error  originated  in  the  Catholic  Times-Standard 
of  Philadelphia,  which  seems  probable,  it  only  shows  the  lamentable 
ignorance  of  that  paper  concerning  important  matters  that  are 
going  on  right  under  its  own  nose. 

Twenty-three  years  ago  John  and  Frank  McLaughlin — two  print- 
ers— and  Colonel  A.  K.  McClure,  a  well-known  editor,  were  the  main 
factors  in  a  stock  company  that  bought  out  the  old  Democratic  Age 
of  Philadelphia  and  established  the  Philadelphia  Times. 

John  McLaughlin  died  many  years  ago,  and  after  his  death  his 
brother  Frank  managed  to  get  control  of  a  large  share  of  the  stock 
and  became  more  pronouncedly  than  before  the  sole  business  man- 
ager of  the  paper,  but  he  never  had  education  or  cultivation  enough 
to  edit  any  one  page  of  the  Times  in  all  the  twenty-three  years  of  his 
business  headship.  He  was,  however,  always  a  shrewd  and  narrow 
and  selfish  financier,  and  always  thought  that  money  and  vulgarity 
were  infinitely  superior  to  brains  and  culture  in  this  world. 

Colonel  A.  K.  McClure,  the  real  founder  of  the  Times,  and  for  the 
last  forty  years  one  of  the  astutest  politicians  and  one  of  the  best 
informed  editors  in  the  United  States,  has  always  been  the  editor 
of  the  Times,  and  with  him,  from  the  first,  has  been  associated,  as 
second  in  command  of  the  editorship  of  the  Times,  Dr.  Alfred  C. 
Lambdin,  one  of  the  few  really  accomplished  gentlemen  in  control 
of  the  newspapers  of  the  United  States. 

Under  these  two  there  have  been  various  writing  and  managing 
editors  of  the  Times  during  the  years  of  its  existence,  but  McLaugh- 
lin was  never  editor  in  any  sense.  Nevertheless,  may  the  good  Lord 
have  mercy  on  him,  and  may  his  soul — in  due  time — rest  in  peace. 

After  the  first  article — "  In  Memoriam  " — of  this  issue  was  fin- 
ished, I  learned  of  the  sudden  death,  in  Rome,  of  the  Rev.  Dr.  But- 
ler, of  Chicago,  whose  recent  appointment  to  a  bishopric  was  a  source 
of  gratification  to  his  many  friends. 

I  met  Dr.  Butler  in  Chicago  on  two  or  three  occasions,  some  five 


GLOBE  NOTES.  367 

years  ago,  but  I  fancy  that  there  was,  from  our  first  meeting,  a 
mutual  lack  of  mutual  liking,  in  all  probability  the  result  of  a  lack 
of  any  true  mutual  understanding;  for,  through  close  observation 
covering  a  period  of  over  forty  years,  I  have  usually  found  that  many 
of  our  dislikes  of  particular  individuals  are  really  dislikes  of  qual- 
ities conceived  of  as  existing  in  them,  which,  on  closer  acquaintance, 
are  found  not  to  be  in  them  at  all — simply  "  in  thy  mind's  eye, 
Horatio,"  and  I  am  quite  ready  to  believe  that  Dr.  Butler  was  more 
of  a  man  and  a  saint  that  I  ever  gave  him  credit  for  being. 

However,  I  refer  to  his  death  here  not  for  purposes  of  eulogy,  but 
for  the  more  practical  purpose  of  suggesting  to  His  Grace,  the  Arch- 
bishop of  Chicago,  that  it  would  be  a  most  graceful  and  popular 
act  on  his  part  to  confer  the  Bishopric  intended  for  Dr.  Butler  upon 
his  closest  and  dearest  friend,  the  Rev.  Thomas  Cashman,  for  many 
years  the  efficient  and  successful  priest  in  charge  of  St.  Jarleth's 
parish,  Chicago. 

Here  again  I  have  no  personal  grounds  for  commending  Father 
Cashman — ^just  the  opposite,  in  fact;  nevertheless,  Butler  and  Cash- 
man  were  bosom  friends,  and  the  latter  has  not  only  been  one  of  the 
hard-working  and  prosperous  pioneer  priests  of  the  windy  city,  but 
is  in  fact  a  man  of  great  executive  ability  and  of  more  genuine  parts 
than  he  is  usually  credited  with. 

I  hope  that  Archbishop  Feehan  will  pardon  this  suggestion,  and 
I  assure  Father  Cashman  that  when  he  is  made  bishop  I  will  throw 
my  cap  as  high  as  the  highest,  and  pray  that  he  may  be  granted 
humility  enough  to  wear  his  honors  and  do  his  work  like  a  modest 
man. 

These  Globe  "  Notes  "  have  already  grown  to  undue  length,  and 
I  must  close  abruptly  by  expressing  my  sincere  thanks  to  the  large 
number  of  subscribers  who  have  remitted  so  promptly  during  the 
summer  months,  and  I  especially  thank  those  whose  hearty  let- 
ters of  encouragement  and  blessing  have  accompanied  their  sub- 
scriptions. 

These  letters  have  moved  me  to  deeper  and  higher  resolves  for 
the  future,  and  have  been  as  rays  of  heavenly  light  amid  the  pains 
and  worries  of  the  past  three  months. 

I  hope  that  the  delinquents  and  the  growlers  will  be  inspired  to 
think  better  and  do  better  for  the  future  until  such  hearty  words 
of  encouragement  come  from  thousands  where  scores  and  hundreds 


368  THE  GLOBE. 

send  them  now;  but  perhaps  the  wider  and  more  charitable  appre- 
ciation will  come  when  I  am  no  longer  alive  to  welcome  it. 

Meanwhile,  it  is  my  purpose  to  go  on  in  the  same  fearless  vein 
of  criticism  that  has  won  for  this  magazine  an  enviable  fame  among 
thousands  of  cultured  and  upright  souls — some  of  them  still  among 
the  living,  while  others,  alas!  are  now  numbered  with  the  dead. 

«  *  ♦  «  ♦  ♦  4: 

P.  S. — While  the  last  pages  of  these  Globe  "Notes"  were  going 
to  press  the  newspapers  were  filling  the  country  with  reports  of  the 
shooting  of  some  forty  Pennsylvania  miners  while  they  were  peace- 
fully on  their  way  to  persuade  some  of  their  fellow-workmen  to 
join  in  the  general  strike  for  higher  wages.  The  Globe  holds  ab- 
solutely that  employers  have  a  perfect  right  to  fix  the  maximum 
or  minimum  of  wages  they  are  willing  to  pay  their  employees,  and 
the  Globe  holds  just  as  absolutely  that  all  employees,  of  every 
description,  have  the  same  perfect  right  to  work  or  not  to  work 
for  wages  offered  them,  to  use  all  lawful  means  to  have  their  wages 
increased, when  dissatisfied,  and  to  persuade  as  many  as  possible 
of  their  fellow-  workmen  to  unite  with  them  in  such  efforts. 
Hence,  in  view  of  the  constitutional  and  fundamental  laws  of  this 
land,  and  in  view  of  all  the  facts  relating  to  this  latest  Pennsylva- 
nia tragedy,  the  Globe  holds  that  the  shooting  of  those  unarmed 
and  defenseless  miners  was  deliberate,  dastardly,  and  wholesale 
murder ;  and  once  more  the  editor  of  the  Globe  Review  warns 
the  plutocratic  dictators  in  this  country  that  unless  they  speedily 
resolve  henceforth  to  deal  more  justly  with  their  employees,  espe- 
cially in  such  crises  as  the  present,  their  own  lives  and  the  lives 
of  all  that  are  dear  to  them  are  not  far  removed  from  the  ven- 
geance of  the  masses  of  the  people  or  from  the  sterner  and  more 
lasting  vengeance  of  Almighty  God. 

William  Henby  Thorne. 


THK    GLOBK, 

NO.  XXVIII. 


DECEMBER,  1897. 


GREATER  NEW  YORK  AND  MORE. 


I  HAVE  never  taken  any  interest  in  the  legislation  looking  to  a 
consolidation  of  Brooklyn  and  Long  Island  City  with  New  York 
City,  simply  because  I  have  taken  it  for  granted  for  more  than  thirty 
years  that  such  consolidation  would  certainly  become  a  fact  in  the 
near  future,  and  I  always  reserve  my  own  work  for  the  advocacy 
of  such  changes  in  human  cities  and  human  lives  as  are  less  certain 
of  immediate  realization  and  much  harder  to  attain  than  has  been 
the  consolidation  named. 

The  aim  I  have  in  view  in  writing  this  article  looks  to  such  gigan- 
tic work  some  time  in  the  far  future,  and  the  children  born  in  the 
last  decade  of  the  nineteenth  century  may,  some  of  them,  live  to 
see  the  scheme  I  shall  here  })ropose  actually  accomplished. 

On  returning  to  New  York  after  a  brief  visit  to  England  and  a 
brief  sojourn  in  London  in  the  year  1872,  I  could  but  smile  de- 
risively at  the  language  of  those  New  Yorkers  who  even  then  spoke 
of  our  metropolis  as  the  greatest  city  in  the  world,  for  of  course  I 
knew  then,  as  we  all  know  to-day,  that  at  that  time  London  could 
have  put  New  York  in  one  of  its  overcoat  pockets  and  have  car- 
ried it  along  with  good,  stout  British  complacency;  and  to-day  we 
all  know  that  as  to  population  or  extent  of  territory  New  York  is 
hardly  half  the  size  of  the  old  English  capital;  but  I  am  not  writ- 
ing this  article  for  the  comparison  of  European  -with  American 
cities,  nor  for  the  purpose  of  comparing  American  cities  with  one 
VOL.  VII.— 25. 


370  THE  GLOBE. 

another.  Any  latest  book  of  statistics  will  perform  this  work  for 
the  reader. 

In  one  sense  New  York  is  the  only  city  in  the  United  States; 
that  is,  it  is  the  only  American  city  that  makes  any  approach  to 
those  features  of  cosmopolitan  life  which  we  usually  expect  to  find 
in  any  place  worthy  the  name  of  a  city. 

Jerusalem  was  not  a  large  place  in  Solomon's  day  or  in  the  days 
our  Saviour  walked  its  streets,  but  all  nations  of  the  earth  traded 
about  her  gates  and  she  was  then  far  more  cosmopolitan  than  is 
Philadelphia  or  Boston  or  Chicago  in  our  day.  In  truth,  these  lat- 
ter towns  are  even  now  but  larger  or  smaller  aggregations  of  almost 
strictly  local  colorings  of  human  life,  and  to  one  who  has  lived  and 
wrought  in  all  of  them,  as  I  have  done,  it  would  be  an  interesting 
work  to  point  out  these  local  colorings,  to  show  whence  and  why 
they  came;  but  that  line  of  thought  would  take  me  as  far  from  my 
present  purpose  as  a  study  of  the  comparative  size  of  our  cities 
would  involve,  and  I  have  a  newer  and  a  more  practical  scheme  in 
mind. 

Spite  of  all  rivals,  nothing  but  pig-headed  Parkhurst,  Roosevelt, 
and  Raines  Bill,  ignorant  and  countrified  tyranny,  or  something  of 
this  sort,  can  possibly  prevent  New  York  from  continuing  to  be 
what  she  long  has  been — the  one  leading  cosmopolitan  and  match- 
less city  of  our  Western  Hemisphere. 

If  the  Almighty  had  searched  the  world  for  a  supreme  site  for  a 
new  city  of  world-wide  supremacy  He  could  not  have  found  a  better 
site  than  what,  in  old  parlance,  was  known  as  Manhattan  Island. 

Every  intelligent  man  knows  that,  as  commerce  is  the  financial 
back-bone  of  a  nation  or  a  city — a  free  and  untrammeled  manu- 
facturing being  presupposed — so  a  safe  and  commodious  harbor^ 
easy  of  approach  and  near  to  the  sea,  is  one  of  the  main  conditions 
of  a  commercial  city;  and  I  know  of  no  harbor  in  the  world  that 
surpasses  the  beautiful  and  exhaustless  greatness  of  the  harbor  of 
New  York. 

Again,  an  ideal  city,  especially  in  these  days  of  the  exactions  of 
scientific  hygiene,  must  be  healthy,  easy  and  capable  of  perfect 
drainage,  its  air  must  be  salubrious  and  invigorating;  and  in  all 
these  respects  New  York  is  far  superior  to  any  other  city  in  the 
United  States. 

Chicago  is  flat  and  bleak  and  windy  and  dusty  and  smoky.  Phila- 
delphia is  dead  and  enervating  and  dull  and  stupid  of  atmosphere. 
Boston  is  as  raw  as  it  is  cramped  and  crooked. 


GREATER  NEW  YORK  AND  MORE.  371 

So  I  might  go  over  the  prevailing  characteristics  of  all  the  lead- 
ing cities  in  the  Union  and  still  find  that  in  all  the  natural  condi- 
tions that  go  to  make  the  site  of  a  city  desirable  New  York  excels 
them  all. 

I  am  well  aware  that  great  cities  have  flourished  in  the  Old 
World  in  old  times,  and  that  cities  are  flourishing  in  the  Old  World 
and  in  our  own  country  to-day  that  very  poorly  meet  the  demands 
named;  but  I  am  speaking  of  an  ideal  site  for  an  ideal  city  of  the 
future,  such  as  New  York  is  bound  to  be,  unless  Senator  Eaines 
and  other  boobies  like  him  build  walls  of  ignorant  and  tyrannous 
bondage  around  it,  or  unless  the  trumpet  of  the  last  judgment 
should  sound  before  Piatt  and  Croker  and  their  satellites  of  both 
wigwams  have  become  firmly  seated  in  their  saddles. 

Again,  an  ideal  cosmopolitan  city  of  the  future  must  have  origin- 
ated with  the  right  sort  of  human  souls  and  must  have  a  majority 
control  of  such  through  all  its  history;  and  in  this  particular  New 
York  is  the  most  favored  of  all  the  cities  in  America. 

Our  early  Dutch  settlers  came  of  a  long-lived  and  level-headed 
race  of  successful  traders,  and  when  these,  in  the  days  of  Billy  Penn 
and  afterwards,  were  supplemented  by  English,  Scot-Irish,  and 
later  by  Irish,  and  later  still  down  to  our  day  by  Jews,  Swedes, 
modern  Germans,  Italians,  Eussians,  and  Poles,  it  will  be  noticed 
that  all  are  from  the  races  and  types  that  have  made  human  history 
a  marvel  of  matchless  commercial  splendor  during  the  last  one 
thousand  years. 

Philadelphia  is  a  comfortable  beehive  of  complacent  Quakerism 
to  this  day,  touched  here  and  there  by  all  the  elements  that  have 
made  New  York  Philadelphia's  more  than  successful  rival,  but  the 
Quaker  City  is  Quaker  still  in  everything  except  old-fashioned 
Quaker  virtue.  This  the  new  Quakers  have  left  with  their  thees 
and  thous  and  their  plain  clothes  to  their  ancestors,  and  now  Phila- 
delphia piety — like  the  stuff  called  reformed  piety  in  New  York 
and  Boston — is  wholly  engaged  in  looking  after  the  virtue  of  other 
people  while  playing  the  devil  with  its  own. 

Chicago  is  little  better  than  a  big  tepee.  Ninety  per  cent,  of  its 
women  are  more  like  squaws  than  ladies,  and  seventy-five  per  cent, 
of  its  men  have  become  so  westernized  that  they  are  not  only  in- 
sufferably vulgar,  but  they  gloat  over  it  as  a  virtue,  and  think  that 
every  man  is,  or  ought  to  be,  a  human  jackal,  if  he  is  not. 
Boston  is  not  much  better  to-day  than  it  was  two  hundred  years 


372  THE  GLOBE, 

ago  when  its  Puritan  mad  dogs  barked  out  of  the  city  every  virtuous 
and  broad-minded  soul  in  it  and  determined  to  have  a  kingdom 
of  God  all  in  a  little  selfish,  blue-law  hell  of  their  own — lots  of 
rum  and  the  fumes  of  witch -fires  included. 

I  am  not  saying  that  N'ew  York  is  more  virtuous  to-day  than  any 
one  of  its  neighbor  cities,  but  its  business  sidewalks  are  wider  than 
the  business  streets  of  Boston,  its  air  and  its  buildings  are  heavenly 
and  palatial  compared  with  those  of  Chicago  and  Philadelphia,  and 
spite  of  all  its  political  rings  and  corruptions,  so  universal  that  no 
hotel,  church,  or  common  peddler  on  the  streets  can  escape  having  to 
pay  especial  tribute  to  its  venal  but  polite  and  manly  police,  New 
York  is  still  clearer-headed,  broader-minded,  and  quite  as  pure- 
hearted  and  handed  as  any  one  of  its  would-be  rivals,  and  is  as  sure 
to  out-distance  all  of  them  in  the  future  as  it  is  certain  that  the  devil 
has  all  of  our  cities  in  charge. 

As  to  climatic  and  atmospheric  conditions  New  York  is  an  ideal 
place  of  existence.  If  you  have  comfortable  quarters  to  live  in, 
there  is  no  healthier  summer  resort  in  the  world,  and  in  winter  the 
temperature  is  seldom  too  cold  for  very  comfortable  living.  The 
city  really  reclines  on  the  bosom  of  the  ocean  and  is  folded  in  its 
arms,  hence  the  summer  air  is  cooler  and  the  winter  air  milder  than 
in  inland  cities  of  corresponding  latitude.  Every  two  or  three 
weeks,  it  is  true,  the  city  is  liable  to  be  covered  with  a  dense  fog, 
which  renders  navigation  in  its  rivers  somewhat  dangerous,  but 
this  condition  of  things  is  characteristic  of  all  sea-port  towns,  and 
of  all  the  atmospheres  that  surround  this  earth  there  is  none  that 
proves  as  good  a  tonic  as  the  salt  air  of  the  sea.  On  an  average  the 
air  is  purer,  more  invigorating,  the  skies  clearer,  bluer,  and  more 
beautiful  than  in  any  other  city  I  have  ever  known,  and  the  per- 
fect days  of  New  York — which,  by  the  way,  are  numerous — when 
the  stars  can  almost  be  seen  in  the  clear,  lucid  blue  of  mid-day, 
are  types  of  beauty  and  joyousness  but  little  understood  by  the  mill- 
ions of  people  who  enjoy  these  things  without  scarcely  knowing 
what  they  enjoy. 

But  I  did  not  set  out  to  write  a  eulogy  of  New  York  as  the  city 
exists  to-day;  far  from  this;  in  fact  the  sole  purpose  of  this  article 
is  to  point  out  its  almost  barbaric  rudeness,  crudeness,  and  unde- 
veloped natural  resources  and  possibilities,  and  to  point  out  very 
definitely  certain  needed  and  demanded  and  very  broad  and  radical 
improvements. 


GREATER  NEW  TORE  AKD  MORE.  373 

Nature  has  done  wonders  for  New  York.  It  is  verily  a  city  built 
upon  a  rock  and  circled  with  skies  in  which  angels  might  long  to 
dwell,  and  man  has  done  not  a  little  to  make  it  a  great  and  com- 
fortable center  of  human  habitation.  Still,  with  few  exceptions, 
where  railroads  have  made  and  are  making  solid  improvements, 
its  superb  water  frontage  is  hemmed  in  by  wharfage  that  rats  might 
shrink  from,  were  they  at  all  particular;  the  streets  threaded  by 
its  elevated  railways  are  made  harder  looking  and  more  repulsive 
than  prisons  by  the  gaunt  and  hideous  iron  skeleton  structures 
known  as  the  elevated  roads;  in  whole  countless  miles  of  streets 
and  park  roadways  there  is  scarcely  a  decent  public  toilet  resort, 
and  on  the  Jersey  side,  within  breathing  and  almost  touching  dis- 
tance of  its  millions  of  inhabitants,  there  are  many  thousands  of 
acres  of  unimproved,  malarious,  filthy,  unhealthy,  and  disgraceful 
swamp-lands,  known  as  the  Jersey  City  flats  or  meadows,  and  these 
are  some  of  the  features  that  I  have  in  mind  as  in  immediate  need 
of  such  intelligent  improvements  as  cannot  be  expected  to  be 
originated  or  executed  under  the  direction  of  such  shallow-headed 
and  selfish-hearted  public  citizens  as  Tom  Piatt,  the  navy  man 
Roosevelt,  Whitelaw  Eeid,  or  Croker  and  the  other  relicts  of  the 
once  famous  Bill  Tweed. 

Still,  the  things  I  am  about  to  suggest  will  have  to  be  done  sooner 
or  later,  and  the  sooner  we  develop  men  sufficiently  broad-headed 
and  public-spirited  to  engage  in  them  and  carry  them  out,  the 
sooner  will  New  York  rise  to  the  proud  position  she  deserves  among 
the  great  cities  of  the  world. 

In  order  to  make  my  suggestions  clear  to  the  thousands  of  read- 
ers of  this  magazine  who  do  not  reside  in  New  York  and  may 
never  see  the  city  in  fact,  it  will  be  necessary  to  give  a  brief  descrip- 
tion of  New  York  City  and  its  immediate  environments  to-day, 
and,  as  I  do  not  use  illustrations  in  the  Globe,  I  will  resort  to  a 
very  simple  plan  of  description. 

If  the  reader  will  imagine  his  or  her  left  fore-arm  severed  from 
the  elbow,  or  bare  it,  as  it  is,  from  the  elbow,  and  hold  it  with  the 
back  of  the  hand  upward  and  the  fingers  and  thumb  easily  and 
slightly  extended,  or  spread,  and  then  imagine  that  this  left  fore- 
arm from  the  elbow  joint  to  the  tip  of  the  middle  finger  is  just 
about  sixteen  miles  long,  and  anywhere  from  a  mile  and  a  half  to 
three  miles  wide,  the  wider  portion  being  the  hand  and  northern- 
most portion,  with  a  great  river  flowing  on  each  side  of  it,  he  will 


374  THE  GLOBE. 

have  a  pretty  good  general  picture  of  the  site  of  New  York  City 
before  the  recent  consolidation  took  place. 

To  the  east  of  his  sixteen-mile  left  fore-arm,  thus  pointing  north- 
ward, is  the  body  of  water  known  as  the  East  Kiver,  averaging 
about  a  mile  in  width  and  extending  along  the  east  front  of  the 
city  lor  about  eight  miles,  where  it  curves  still  eastward,  bounding 
the  north  shore  of  Long  Island  on  the  south  and  washing  the  shores 
of  Connecticut  on  their  southern  borders,  and  is  known  as  Long 
Island  Sound. 

Coming  to  the  East  Kiver  from  this  latter,  that  is,  its  northeast 
portion — that  is,  really  from  the  Atlantic  Ocean — we  find  that  what 
is  called  the  East  Kiver  on  the  lower  eastern  half  of  the  water-front 
of  N'ew  York  City  is  really  only  a  diverted  and  narrowed  sweep  of 
Long  Island  Sound.  In  a  word,  the  Atlantic,  with  its  eternal  swirl 
westward — like  all  the  great  forces  of  God  in  these  later  centuries — 
came,  in  its  course,  long  ago,  upon  those  masses  of  rock  in  the  up- 
per East  Kiver,  known  as  Hell  Gate,  and  when  it  had,  after  ages 
of  beating  and  battling,  worn  portions  of  the  Hell  Gate  rocks  away, 
it  still  found  the  solider  masses  of  rock  which  even  now  serve  as 
the  foundation  of  the  eastern  portion  of  New  York  City,  about 
opposite  the  eastern  side  of  Central  Park,  or  say,  midway  between 
the  present  northernmost  and  southernmost  limits  of  the  great 
city;  and  strong  as  the  old  ocean  was  and  remains,  until  there  shall 
be  "  no  more  sea,"  it  was  not  strong  enough  to  force  its  way  through 
these  rock  beds  of  the  great  city  of  the  future,  and  after  striving 
for  heaven  only  knows  how  many  ages,  it  quietly  contented  itself 
by  boring  through  the  softer  surfaces  that  stretched  southward  and 
became  what  we  call  the  East  Kiver,  the  southwesternmost  flow  of 
Long  Island  Sound,  where  the  Sound,  under  the  milder  name  and 
motion  of  a  river,  again  finds  the  sea  at  the  southern  limits  or  elbow- 
joint  end  of  our  city,  thus  helping  to  form  one  of  the  safest,  deepest, 
and  most  commodious  harbors  of  the  world. 

Still  following  this  direction  eastward  across  the  East  River, 
now  spanned  by  one  clumsy  and  yet  imposing  bridge — called  the 
Brooklyn  Bridge — we  come  on  the  east  side  of  the  East  Kiver  to 
the  southwest  portion  of  Long  Island,  which  along  all  its  shores 
is  washed  by  the  mighty  ocean  and  which,  in  ages  to  come,  may 
be  another  and  a  mightier  armed  portion  of  New  York  than  is 
to-day  the  original  rock  structure  of  Manhattan  Island. 

Upon  this  southwest  portion  of  Long  Island  and  across  the  East 


GREATER  NEW  YORK  AND  MORE.  375 

River  from  New  York,  as  all  the  world  knows,  are  the  cities  of 
Brooklyn  and  Long  Island  City — now  a  portion  of,  and  united 
with,  New  York  City,  under  the  general  title  of  Greater  New  York. 

The  two  cities  of  Brooklyn  and  Long  Island  City  occupied  more 
territory  and  probably  contained  together  more  actual  residents 
than  the  city  of  New  York  proper,  but  as  a  genuine  commercial 
and  historic  fact  they  were  always  a  part  of  New  York,  always  nat- 
urally belonged  to  and  were  sustained  by  the  quenchless  genius  of 
its  industry,  and  were  a  part  of  its  natural  advantages.  Nothing 
but  a  strip  of  water  a  mile  wide,  and  a  few  petty  personal  ambitions, 
divided  them,  and  at  last  they  are  one,  as  they  long  ago  ought  to 
have  been  one. 

As  I  have  intimated,  the  capabilities  of  growth  or  spreading  are 
almost  limitless  on  the  Brooklyn  or  Long  Island  or  eastern  side 
of  what  is  now  Greater  New  York,  and  in  this  direction  vast  tides 
of  energy  and  improvement  will  be  exerted  and  executed  during 
the  next  one  hundred  years.  For  Long  Island  is  sea-girt  on  all 
her  shores — a  land  of  richest  hills  and  valleys,  fit  for  homes  of 
the  gods — and  all  the  present  commerce  of  the  wide  world  might 
find  a  resting-place  along  her  borders. 

Now  let  us  turn  for  a  moment  to  the  western  border  of  our  six- 
teen-mile fore-arm  of  a  city.  All  the  world  knows  that  New  York 
is  bounded  on  the  west  by  what  is  called  the  North  or  the  Hudson 
Eiver.  To  name  this  magnificent  river  is  to  fall  into  ecstasies 
of  admiration  over  one  of  the  most  majestic,  one  of  the  noblest, 
one  of  the  most  inexpressibly  beautiful  rivers  of  all  the  world.  But 
I  am  not  writing  this  article  for  aesthetic  purposes  or  to  please  the 
human  appreciation  of  the  beautiful,  hence  I  shall  pocket  my  ad- 
miration for  the  glories  of  the  Hudson  River,  and  think  of  it  only 
as  a  body  of  water  something  over  a  mile  wide,  sweeping  from  the 
great  mountains  by  a  thousand  rivulets,  until  it  becomes  the  great 
river  which  bounds  New  York  City  on  the  west  and  separates  it 
to-day  from  what,  except  by  reason  of  a  mere  insignificant  condi- 
tion known  as  a  State  boundary  line,  might  be  New  York's  still 
greater  growth  westward  until  it  has  turned  the  stinking  and  filthy 
and  disgraceful  marshes  of  the  Jersey  City  swamp-lands  into  a 
drained  and  artificial  riverized  western  portion  of  what  must  yet 
be  the  most  magnificent  and  matchless  and  most  powerful  city 
of  the  world. 

To  all  travellers  and  to  most  public-school  students  of  geography 


376  THE  GLOBE. 

it  is  known  that  the  western  banks  of  the  Hudson,  opposite  New 
York,  are  occupied  by  a  more  or  less  straggling  and  swamp-girted 
place  called  Jersey  City,  and  that  a  little  to  the  north  of  Jersey 
City — still  opposite  New  York  and  separated  only  by  the  strip  of 
water  called  the  Hudson  River — is  Hoboken,  and  that  north  of  Ho- 
boken — still  opposite  New  York — are  the  Jersey  Palisades,  reach- 
ing on  and  up  to  the  Highlands,  the  far  hills,  and  the  mighty 
mountains. 

Now,  the  first  and  far-reaching  practical  suggestion  of  this  ar- 
ticle is  that,  by  such  special  acts  of  legislation  on  the  part  of  the 
legislatures  of  Albany  and  Trenton  as  may  be  necessary,  all  the 
lands  now  occupied  by  Jersey  City  and  Hoboken  and  all  the  swamp- 
lands west  of  these  towns  and  clear  to  the  borders  of  Newark  and 
Passaic,  and  for  sixteen  miles  north,  shall  be  ceded  to  the  State 
of  New  York,  and  especially  to  the  city  of  Greater  New  York,  for 
such  consideration  and  on  such  conditions  as  the  respective  govern- 
ments of  New  York  and  New  Jersey  shall  amicably  agree  upon. 

My  reasons  for  making  this  suggestion  are  as  follows:  First,  that 
Jersey  City  and  its  adjacent  country  are  really  as  much  a  part  of 
and  a  product  of  the  genius  and  prosperity  of  New  York  City  as 
were  Brookljm  and  Long  Island  City,  and  that  the  same  Jersey 
City  and  adjacent  lands  and  sections  are  to-day  very  largely  sup- 
ported by  the  life  and  labor  and  energy  and  genius  of  New  York 
City.  Second,  spite  of  its  many  and  admitted  natural  advantages 
— to-day  hardly  dreamed  of — ^New  Jersey  is  not  an  aggressive  State 
in  the  lines  of  commerce  or  of  general  civilization,  and  if  the  State 
of  New  Jersey  still  continues  in  control  of  the  swamp-lands  named 
and  the  strip  known  as  Jersey  City  and  Jersey  City  Heights,  and 
the  Hoboken  hills,  those  swamp-lands  will  probably  remain  a  ma- 
laria-spreading swamp  of  human  gangrene  until  the  Judgment  day 
— that  is,  unless  New  Jersey  can  persuade  the  railroads  crossing  said 
swamps  to  improve  them  on  some  grand  and  general  plan — which 
must  be  resorted  to  in  order  to  success — and  then  pay  her — this 
same  Jersey  sand-heap  and  gold-bug  State — for  the  privilege  of 
improving  her  so-called  Jersey  lands — that  is,  her  insufferable  and 
neglected  pest  and  plague-breeding  and  at  present  worse  than  use- 
less swamp-lands.  Third,  I  take  it  here  for  granted,  and  will  try 
to  make  it  plain,  that  the  Jersey  side  of  the  Hudson  is  not  only 
a  part  of  New  York  and  rightfully  belongs  to  her,  but  that  once 
owned  by  New  York  those  beastly  swamps  would  disappear  inside 


r 


OREATEE  NEW  YORK  AND  MORE.  377 


of  fifty  years,  and  that  New  York  really  needs,  for  a  more  har- 
monious and  equitable  and  logical  development  of  her  own  bordera 
and  interests,  the  Jersey  City  side  of  the  Hudson  Kiver,  just  as 
much  as  she  needed  the  Brooklyn  side  of  the  East  Kiver. 

I  am  not  a  rabid  New  Yorker.  Essentially  speaking  I  am  not  a 
New  Yorker  at  all.  It  is  of  no  consequence  to  me  which  city  in 
the  world  is  the  greatest.  I  am  only  here  over  night,  till  the  longer 
morning  dawns.  It  is  of  no  moment  to  me  who  grows  rich  or 
who  grows  poor.  I  care  neither  for  this  city  nor  that  political  party 
or  boss  or  corporation,  and  I  ask  no  favors  of  these;  but  I  care  for 
the  health  of  my  fellow-men.  I  hate  to  see  loafers  and  boobies 
feeding  on  the  industry  of  genius.  I  hate  to  see  great  opportunities 
for  needed  improvement  thwarted  and  neglected  by  the  mere  red- 
tape  of  State  line  divisions,  and  above  all  by  innate  Jersey  stupid- 
ity. Speaking  more  directly,  I  would,  by  careful  dredging  and  dig- 
ging, deepen  the  present  waterways  that  drain  these  swamps  and 
dump  the  land  so  secured  over  the  swamps  in  order  to  elevate  the 
present  level.  Then  I  would  cut  new  and  deep  waterways  east  and 
west  and  north  and  south  at  regular  distances,  equal  to  the  or- 
dinary blocks  or  squares  in  nearly  all  our  cities,  and  would  use 
these  artificial  waterways  for  canal  streets,  conveyance  to  be  made 
by  boats,  barges,  steam  craft,  etc.;  or  I  would  culvert  them  with 
immense  culverts,  and  cover  them  with  earth  and  stone  as  ordinary 
streets  are  covered;  and  I  would  use  the  balance  of  the  earth  so 
won  to  aid  in  elevating  the  general  level  of  the  swamp  lands. 
Then  I  would  grade  Jersey  City  to  a  proper  level,  and  so  gain  more 
earth  for  the  levelling-up  process  of  the  swamp  lands.  The  rest 
is  plain  sailing.  Piles  may  be  driven  till  good  foundations  for 
buildings  are  reached;  any  amount  of  beautifying  may  be  done 
to  such  portion  or  portions  of  these  swamps,  as  the  Greater  New 
York  and  more  may  deem  it  best  to  devote  to  a  beautiful  Jersey 
City  swamp  park,  and  so  one  of  the  most  disgusting  sections  of 
country  adjacent  to  any  American  city  would  be  reclaimed,  made 
of  untold  value,  and  by  change  of  atmospheric  conditions  rendered 
conducive  to  the  improved  health  of  millions  of  human  beings.. 
And  I  believe  absolutely  in  the  old  doctrine  of  "  the  tools  to  him 
who  can  use  them." 

And  now  for  suggestions  of  improvement  when  this  Greater  New 
York  and  more  is  a  legal  and  an  actual  fact  accomplished. 

Of  course  there  wiU  be  a  thousand  objections  raised  against  this 


378  THE  GLOBE. 

first  suggestion,  in  fact  against  every  suggestion  I  shall  make  in 
this  article,  for  the  simple  reason  that  you  cannot  get  small-headed 
and  selfish  men  and  mere  money-grabbing  fools  to  see  the  advan- 
tages of  great  and  costly  schemes  of  improvement  unless  there  are 
millions  of  profit  for  themselves,  nor  can  you  expect  such  pygmies 
to  have  courage  sufficient  to  overcome  the  many  obstacles  in  the 
way  of  such  improvements. 

I  simply  see  the  need,  the  vast  and  crying  need  of  the  improve- 
ments I  here  suggest — see  the  vast  advantages  that  such  improve- 
ments would  be  alike  to  New  York  City,  to  all  the  cities  of  New 
Jersey,  and  incidentally  to  the  entire  nation. 

I  see  also  that  New  Jersey  will  not  make  these  improvements, 
that  she  will  let  squatter  huts  of  vermin  fill  her  swamps  first;  that 
New  York  would  and  could  readily  organize  capital  enough  to  make 
them,  and  would  make  them;  but  just  as  clearly  that  since  human 
nature  is  human  nature  and  State  lines  prevail.  New  York  is  not 
and  will  not  be  fool  enough  to  spend  millions  of  capital  in  order 
that  its  earnings  and  profits  might  go  ninety  per  cent,  into  the 
greedy  and  imbecile  pockets  of  New  Jersey  legislators  and  New 
Jersey  laziness. 

Suppose,  however,  that  a  slice  of  New  Jersey,  sixteen  miles  long 
from  north  to  south,  and  about  eight  miles  wide  from  east  to  west, 
and  bordering  on  the  Hudson  Kiver  opposite  New  York  City,  was 
ceded  to  New  York  City  and  henceforth  a  portion  of  it,  and  sup- 
pose that  Jersey  City  were  properly  graded  and  paved,  the  present 
natural  waterways  of  the  Jersey  City  swamps  dredged  and  deep- 
ened, and  other  waterways — canals — sixty  feet  deep  and  sixty  feet 
wide,  were  cut  across  those  swamps  at  intervals  to  be  decided  on 
by  competent  engineers,  and  that  the  earth  thus  dug  from  deep- 
ening the  natural  waterways  and  from  the  cuts  of  the  new  water- 
ways were  piled  on  the  remaining  lands  thus  drained,  and  the  new 
waterways  thus  cut  either  left  open  or  properly  bridged  and  cul- 
verted  for  streets  or  for  canals  and  commerce,  and  a  gondola  park- 
like  life  of  pleasure  where  filth  now  reigns,  and  suppose  that  the 
entire  Jersey  City  swamp-lands  thus  redeemed  and  reclaimed  were 
turned  into  a  new  and  beautiful  city  and  made  a  part  of  our  present 
Greater  New  York,  what  further  suggestions  of  improvement  have 
I  to  make? 

Dear  friends,  the  suggestions  for  improvements  have  but  just 
begun;   but  to  make  those  that  are  to  follow  more  pertinent  and 


r 


GREATER  NEW  YORK  AND  MORE.  379 


reasonable  we  will  now  return  to  New  York  City  proper — that  is, 
to  this  sixteen  miles  long  and  two  miles  wide  fore-arm  of  a  city — to 
old  New  Amsterdam,  long  ago  become  New  York,  and  now  Greater 
New  York,  and  by  and  by  to  become  Greater  New  York  and  more. 

I  have  already  noticed  that  in  the  main  New  York  City  is  built 
upon  a  rock,  convex  to  the  skies  and  river  and  ocean-bounded;  such 
rock  that  for  untold  ages  the  westward  sweep  of  the  Atlantic  Ocean 
has  been  unable  to  penetrate  it  or  to  crumble  it;  and  in  this  connec- 
tion I  call  attention  to  the  asinine  stupidity  of  those  visionary  luna- 
tics that  now  run  our  New  York  City  papers  and  our  New  York  City 
improvement  boards,  inasmuch  as  they  are  every  now  and  again 
talking  of  rapid  transit  for  New  York  by  underground  railroad 
facilities,  run  north  and  south  under  the  present  city  and  its  north- 
ern suburbs. 

In  truth,  before  the  roadbeds  for  such  underground  railways 
could  be  perfected  there  would  have  to  be  so  much  rock-blasting 
that  the  present  city  would  be  in  ashes  from  the  eternal  shocks  of 
such  explosions,  and  I  set  it  down  here  as  a  paragraph  by  itself, 
for  the  future  amusement  of  newspaper  and  other  fools,  that -New 
York  cannot  have  rapid  transit  north  and  south  by  means  of  under- 
ground railways,  and  that  the  sooner  she  gives  up  such  blasting 
schemes  the  better  for  her  future  history. 

In  a  word.  New  York  must  hold  her  head  high  into  the  clear  blue 
skies  the  Eternal  has  wrought  into  beauty  above  her,  and  make 
her  plans  for  rapid  transit  higher  in  the  air. 

Here,  too,  is  the  place  to  notice  the  comparative  density  of  the 
business  population  of  what  we  will  henceforth  call  central  New 
York,  as  compared,  say,  with  thirty  years  ago  and  as  it  may  well 
be  compared  with  thirty  or  fifty  or  five  hundred  years  to  come; 
and  there  seems  to  me  no  apter  way  of  doing  this  than  by  picturing 
the  comparative  height  of  the  prevailing  business  buildings  of  a 
generation  ago  with  the  present  and  the  future. 

New  York  and  Philadelphia  were  a  little  slow  in  following  the 
example  of  Chicago  in  erecting  business  blocks  or  buildings  of  a 
height  anywhere  from  ten  to  twenty-five  stories;  but  New  York 
has  at  last  caught  the  fever  of  the  sky-scraper,  always  had  more 
need  of  doing  so  than  either  one  of  the  other  cities  named,  and 
unless  the  crack  of  doom  opens  at  our  feet  sooner  than  expected 
by  anybody  but  a  clique  of  idiots.  New  York  will  go  on  in  this  way 
just  as  fast  as  her  mammoth  office-buildings  continue  to  be  ten- 


380  THE  OLOBE. 

anted,  and  as  I  see  it,  there  is  no  end  to  this  skyrv^ard  building  ten- 
dency in  sight.  It  is  a  good  thing.  Such  structures,  when  well 
built,  are  as  safe  as  a  two-story  house  and  infinitely  more  healthy 
and  comfortable  than  were  the  old-fashioned  ofiices  and  stores. 
But  for  our  comparison. 

From  the  year  1865  to  the  year  1895  the  average  height  of  busi- 
ness buildings  and  of  dwelling-houses  in  the  entire  section  of  New 
York  City  between  the  Battery — that  is,  its  southern  extremity — 
and  the  southern  boundary  of  Central  Park,  and  across  between 
the  Hudson  and  the  East  Eivers — that  is,  over  an  area  about  two 
miles  wide  and  five  miles  long — was  five  stories  above  the  ground. 
Into  this  area,  during  the  last  twenty  years,  there  have  been 
crowded  every  day,  for  purposes  of  business  and  pleasure,  some- 
where in  the  neighborhood  of  one  million  of  people,  one-third  of 
them  residing,  however,  across  the  Hudson,  somewhere  or  other 
in  New  Jersey,  or  across  the  East  River,  somewhere  or  other  in 
Brooklyn  or  on  Long  Island.  And  as  the  means  of  transit  across 
the  city  of  New  York — that  is,  from  east  to  west,  or  vice  versa — 
have  always  been  and  are  still  slow  and  filthy,  a  one-horse  and  a 
disgusting  affair;  and  as  the  rivers  are  slow  to  cross,  on  either  side, 
and  as  the  means  of  transit  across  Jersey  City  and  across  Brooklyn 
always  have  been  as  slow  and  stupid  and  complicated  as  the  means 
of  transit  across  New  York  City  itself,  the  natural,  inevitable,  and 
reasonable  tendency  of  all  people  doing  business  in  New  York 
City  has  been  and  still  is  to  reside  in  the  city  as  far  as  possible; 
hence  the  early  evolution  of  the  crowded  tenement-house  system 
in  New  York.  It  was  not  a  matter  of  free-will  choice,  but  a  matter 
of  absolute  necessity,  the  conditions  being  a,8  I  have  named  them. 
Hence  also  the  close  built,  high  story  arrangement  of  even  New 
York  dwelling  houses  when  compared  with  the  dwellings  of  any 
other  city  known  to  me.  Hence  also  the  frantic  efforts  to  provide 
rapid  transit  north  and  south  in  New  York  City  proper;  hence 
again  our  crowded  elevated  roads  and  the  one  or  two  lines  of  cable 
roads  running  north  and  south  through  the  city;  for  it  has  not 
only  meant  a  loss  of  millions  of  hours  and  of  all  self-respect  to  get 
out  of  town  to  any  home  east  or  west  of  the  city,  but  it  lias  always 
been  and  is  still  an  expensive  undertaking  which  people  of  small 
means  can  ill  afford  even  to  this  day. 

My  purpose  is  to  show  that  under  the  existing  shallow-pated  man- 
agement of  such  men  as  run  the  political  parties  and  the  news- 


GREATER  NEW  YORK  AND  MORE.  381 

papers  of  New  York  all  these  conditions  will  grow  more  incon- 
venient and  more  exasperating,  and  at  the  same  time  to  point  out 
a  comprehensive  and  rational  remedy. 

From  the  present  indications  of  building  processes  in  New  York 

I'City  it  is  reasonable  and  modest  to  assume  that  during  the  thirty 
rears,  from  1895  to  1925,  the  average  height  of  buildings  over  the 
jntire  area  named — that  is,  from  the  Battery  to  Central  Park  and 
rem  river  to  river — T\dll  be  at  least  ten  stories  instead  of  five  stories. 
This  again  means  that  the  average  daily  population  of  this  sec- 

|tion  of  New  York  will  be,  in  round  numbers,  two  millions  instead 
>f  one  million,  and  this  also  means  that  rapid  transit,  in  some  man- 
ler  undreamed  of  and  unhinted  at  by  any  of  the  New  York  bosses 

|of  these  days,  must  and  will  be  provided  for  the  business  and  other 
Iwellers  of  this  great  and  concentrated  heart  and  brain  of  the 

^Greater  New  York  of  the  future;  and  it  is  to  map  out  a  scheme 
to  provide  for  this  need  that  I  am  writing  this  article. 

As  I  have  already  intimated,  there  has  been  ample  excuse  and 
reason  for  the  crowded  and  elevated  growth  of  New  York  City 
lorth  and  south  up  to  this  time,  and  there  has  been  ample  excuse 
for  the  frantic  efforts  that  have  been  made  to  provide  ample  transit 
lorth  and  south  for  this  crowded  portion  of  the  city.  That  we 
ive  wretchedly  failed,  even  in  this  small  matter,  up  to  this  time, 
le  crowded  condition  of  the  cable  system  of  Broadway  and  con- 

^Hected  roads  is  in  evidence.  In  fact,  this  crowding  has  become 
such  in  this  year  of  grace  1897  that  whole  miles  of  cable-cars  are 
often  seen  on  Broadway,  the  cars  not  more  than  ten  feet  apart, 
and  sometimes  blocked  in  solid  trains  square  after  square  for  miles 
along  this  one  of  the  most  important  of  all  the  business  streets  of 
the  world.  Besides  this,  these  cable-cars  are  almost  constantly 
crowded  to  suffocation,  and  beastly  jostling  of  passenger  against 
passenger.  Moreover,  the  crowding  of  the  cable-cars  together  as 
named  interferes  constantly  with  the  easy  and  rightful  moving  of 
all  sorts  of  business  vehicles  which,  by  the  very  nature  of  the  fact 
that  they  are  the  carriers  of  and  for  the  business  men  and  the  busi- 
ness houses  occupying  Broadway  and  adjacent  streets,  ought  to  have, 
and  must  eventually  be  granted,  the  first  right  of  way  along  this 
great  thoroughfare. 

Here  let  it  be  remembered  that  while  this  crowding  alike  of  cable- 
cars  and  jostling  of  all  other  kinds  of  wagons,  drays,  etc.,  and  the 
abominable  crowding  and  delay  of  all  passengers  that  must  ride 


382  THE  GLOBE. 

to  and  from  these  business  centres  along  Broadway  is  bad  enough 
and  provoking  enough  to-day,  it  will  get  worse  and  worse  every 
day  in  the  future,  precisely  in  the  proportion  that  the  tall  build- 
ings increase  in  number  and  hence  in  tenants  and  travelers.  Nor 
will  a  new  cable-road  up  Fourth  Avenue  or  Eighth  Avenue,  or 
any  other  avenue,  meet  the  increasing  demands  of  this  increasing 
north  and  south  traffic  which  is  bound  to  increase  as  I  have  named. 

To  meet  the  immediate  demand  of  this  traffic  north  and  south 
in  central  New  York  City,  and  to  provide  for  the  increase  of  traffic 
sure  to  come  and  to  come  at  once  in  the  same  direction,  I  insist: 
First,  that  Fourth  Avenue  should  be  opened  clear  to  City  Hall 
Square,  and  that  a  perfect  system  of  elevated  steam  or  electric  rail- 
road should  be  built  above  the  present  and  progressing  systems 
of  horse  and  cable  surface  lines  that  thread  this  thoroughfare. 
Second,  that,  without  a  year's  delay,  a  perfect  system  of  elevated 
railroad — steam  or  electric — should  be  built  throughout  the  en- 
tire length  of  Broadway,  from  the  Battery  to  the  Park,  there  to 
branch  east  and  west,  rounding  the  Park  and  pursuing  all  the  main 
avenues  and  thoroughfares  running  north  and  south,  both  on  the 
east  and  west  sides  of  the  Park,  clear  to  the  northern  limits  of  the 
city.  I  am  not  arguing  for  the  depletion  or  the  injury  of  any  pres- 
ent line  of  street  surface  or  elevated  railroad  in  the  city  of  New 
York,  but  simply  showing  how  the  demands  of  the  present  and  the 
near  future  must  and  will  be  met  sooner  or  later.  Third,  so  far 
from  making  Fifth  Avenue  a  genteel  boulevard  for  aristocratic 
carriage-driving  to  the  exclusion  even  of  business  wagons,  as  that 
scarecrow  Dutchman  Pulitzer  of  the  New  York  World  has  advo- 
cated within  the  past  twelve  months,  I  insist  that  an  electric  or 
cable  surface  road  must  be  built  the  entire  length  of  Fifth  Avenue; 
and  in  addition,  that  a  perfect  system  of  elevated  railroad  must  also 
be  built  above  this  surface  road  the  entire  length  of  Fifth  Avenue, 
and  extending  northward  to  the  northern  limits  of  the  city.  And 
if  Pulitzer,  or  any  other  mere  money-grabbing  and  shallow-headed 
clown,  should  wipe  the  brazen  paint  off  his  face  and  storm  and  stamp 
at  this,  I  simply  tell  him  that  his  ideas  may  be  good  enough  for  a 
country  town  but  have  no  place  in  the  broad  expansiveness  of  a 
great  commercial  city  such  as  New  York  is  to-day  and  is  still  sure 
to  be. 

If  he  still  blusters  and  stares,  I  tell  him  to  get  a  guide  and  ride 
on  top  of  one  of  those  clumsy  busses  that  now  carry  passengers  on 


GREATER  NEW  YORK  AND  MORE.  383 

Fifth  Avenue  and  get  said  guide  to  explain  to  him  how  Fifth 
Avenue,  from  Washington  Square  to  Central  Park,  looked  thirty 
years  ago,  compared  with  to-day. 

Thirty  years  ago  a  large  portion  of  Fifth  Avenue  above  Thirtieth 
Street  had  vacant  lots,  squatter  shanties,  and  billy-goats  on  the  rocks 
upon  both  sides  of  it.  Below  Thirtieth  Street  it  was  one  array  of 
splendid  private  mansions.  To-day,  all  the  aesthetic  and  more  cult- 
ured lines  of  business  are  seeking  stores  on  Fifth  Avenue  over  the 
entire  length  of  it  south  of  Central  Park,  and  as  this  commercializ- 
ing of  Fifth  Avenue  is  sure  to  go  on,  and  to  go  on  rapidly,  the  ludic- 
rousness  of  scarecrow  Pulitzer^s  scheme  for  turning  this  thorough- 
fare into  an  anti-businesslike  carriage-drive  boulevard  is  so  palpable 
that  any  fool  but  a  newspaper  fool  would  see  it  in  a  moment.  In 
truth,  Pulitzer  is  but  a  cowboy  or  a  Buffalo  Bill  come  East  and  gone 
into  the  sensational  newspaper  business.  He  knows  how  to  make  an 
excellent  whoop  and  yell  of  a  newspaper,  but  as  for  having  brains 
or  experience  enough  to  suggest  what  improvements  should  be 
made  in  a  great  city  like  New  York,  it  is  more  preposterous  than 
it  would  have  been  to  have  made  a  modern  detective  out  of  Blind 
Tom.  In  truth,  if  Pulitzer  wants  to  improve  any  part  of  the  city 
of  N'ew  York,  let  him  widen,  clean  up,  and  keep  clean  the  filthy 
street  that  runs  eastward  from  City  Hall  Square  on  the  south  side 
of  his  own  World  or  Pulitzer  Building;  if  he  would  fix  his  gigantic 
intellect  on  this  project  and  induce  Whitelaw  Eeid  of  the  Tribune, 
and  Hearst  of  the  Journal  to  unite  their  gigantic  and  acute  intel- 
lects with  him,  this  newspaper  gang  together  might  perhaps  ac- 
complish some  small  improvements  in  the  neighborhood  of  their 
own  newspaper  buildings,  and  God  knows  such  improvements  have 
long  been  needed.  But  let  them  all  avoid  meddling  with  large 
enterprises  looking  to  rapid  transit  for  the  millions  of  IS'ew  York, 
for  while  their  purses  are  large  enough  to  pocket  all  the  gains  that 
are  going,  their  brains  are  too  limited  for  any  large  commercial 
undertakings. 

Having  suggested  what  seem  to  me  to  be  the  needed  and  in- 
evitable improvements  in  the  way  of  rapid  transit  north  and  south 
for  the  great  central  New  York  of  the  future,  I  now  proceed  to 
map  out  a  complete  system  of  surface  and  elevated  steam  or  electric 
railroads  to  run  east  and  west  from  the  Long  Island  terminus  to 
the  proposed  Jersey  City  terminus  of  the  Greater  New  York  of 
the  future.     We  must  still  continue  this  eternal  crowding  north 


384  THE  GLOBE. 

and  south  in  central  New  York — must  encourage  its  spread  east 
and  west,  and  in  order  to  aid  this  must  provide  rapid  transit  from 
and  to  the  east  and  west  terminals  named. 

In  a  word,  the  time  has  come  for  New  York  to  spread  east  and 
west  beyond  the  limits  that  hitherto  have  bound  it,  and  now  a 
great  and  perfect  system  of  rapid  transit  is  demanded. 

As  previously  hinted,  I  would  first  of  all  erect  six  more  bridges 
across  the  East  River,  connecting  central  New  York  with  its  Brook- 
lyn and  Long  Island  attachments;  I  would  then  erect  seven  bridges 
across  the  Hudson,  leading  to  the  same  streets  in  New  York  as 
those  erected  across  the  East  Eiver,  but  instead  of  making  the 
terminals  of  these  bridges  on  either  side  of  the  city  to  slant  down 
to  the  sloping  level  of  these  streets,  I  would  continue  them  on  a 
level  with-  their  highest  elevation  in  a  splendid  system  of  elevated 
steam  or  electric  railways,  not  only  across  central  New  York  City 
but  also  across  the  entire  additions  to  this  city  on  the  Brookl}Ti 
and  Jersey  City  sides,  clear  to  the  eastern  and  western  limits  of 
the  Greater  New  York  of  the  future. 

If  after  due  consultation  it  should  be  determined  that  it  is  ahke 
illegal  and  impossible  to  cede  to  New  York  the  straggling  and 
despicable  portions  of  New  Jersey  that  I  have  named,  then  I  sug- 
gest that,  if  necessary,  national  interference  may  be  sought  in  order 
to  bring  this  sandy  and  sleepy  section  of  our  country  up  to  some  sort 
of  co-operative  financial  action  whereby,  through  uniting  with  New 
York,  the  filthy  Jersey  City  swamp-lands  may  be  redeemed  as  I  have 
suggested,  the  grading  of  Jersey  City  done,  and  done  at  once,  these 
seven  splendid  bridges  built  across  the  Hudson  River,  and  the  Jer- 
sey City  side  of  New  York  thus  being  connected  by  a  splendid  sys- 
tem of  surface  and  elevated  railways  with  central  and  eastern  New 
York,  and  that  so,  even  against  her  will  if  need  be,  old  Quaker 
Jersey  might  have  a  great  city  of  her  own  on  the  western  banks 
of  the  Hudson  at  once  worthy  of  her  many  and  glorious  lost  op- 
portunities and  worthy  the  commercial  civilization  of  our  age  and 
of  future  ages.  In  a  word,  if  we  cannot  make  Jersey  City  and  her 
swamp-lands  a  redeemed  and  a  progressive  western  portion  of  New 
York,  let  us  help  poor  Jersey  to  redeem  those  swamp-lands  and 
help  her  to  build  another  New  York  or  Newark  of  her  own  that 
shall  include  her  present  Newark,  the  swamps,  and  Jersey  City  all 
in  one. 

The  scheme  of  rapid  transit  east  and  west  across  Greater  New 


GREATER  NEW  YORK  AND  MORE.  385 

York,  and  of  interstate  financial  co-operation,  that  I  am  here  map- 
ping out,  would  be  a  very  expensive  scheme;  but  as  the  vast  in- 
terests alike  of  the  nation,  of  New  York,  and  of  IsTew  Jersey  would 
all  be  immensely  enhanced  in  value  by  such  a  scheme,  I  am  satis- 
fied that  if  the  nation,  including  the  two  States  named,  could  only 
be  gotten  out  of  the  hands  of  the  rascally  money-lending  gold-bugs 
of  Europe  and  America;  and  that,  if  the  silver  mines  of  the  country 
were  opened  and  free  coinage  given  free  sway,  and  the  money  of 
the  people  made  nearly  double  per  capita  what  it  is  to-day — in  a 
word,  a  little  cheaper  and  far  more  plentiful,  and  thus  a  general 
boom  given  to  the  entire  trade  of  the  nation — the  vast  expense  of 
the  scheme  suggested  could  readily  be  met,  and  that  the  invest- 
ment would  very  soon  pay  a  reasonable  dividend.  In  truth,  if 
Jersey  can  be  made  to  see  that  the  scheme  would  pay  her  100  per 
cent,  on  $100,000,000  she  will  jump  at  the  enterprise.  At  all 
events,  some  such  scheme  must  be  undertaken  in  the  near  future, 
and  for  their  already  shrinking  and  contemptible  reputations  I 
am  sorry  that  the  pegging  newspaper  men  and  the  politicians  of 
New  York  have  not  themselves  been  the  originators  of  this  scheme. 
•  By  the  plan  proposed  I  would  carrj""  passengers  from  Newark 
to  the  eastern  limits  of  Brooklyn  or  any  intermediate  station  for 
five  cents,  and  make  the  run  from  either  the  eastern  or  western 
terminal  to  the  opposite  terminal  in  not  over  fifteen  minutes. 

I  am  well  aware  that  many  serious  objections  will  be  raised  to 
the  vast  improvement  I  have  here  outlined.  For  instance,  that  it 
will  darken  and  spoil  our  streets,  etc.,  and  how  will  I  get  over  the 
junctions  of  the  eastern  and  western  elevated  railways  and  the 
northern  and  southern  elevated  roads,  etc.,  etc.  But  I  have  thought 
of  and  thought  through  all  these  objections,  and  will  here  answer 
them  as  briefly  as  possible. 

I  have  already  suggested  that  I  would  carry  the  elevated  roads 
across  central  New  York  at  a  height  equal  to  the  highest  elevation 
of  the  bridges  across  the  Hudson  and  the  East  Kivers.  If  necessary 
I  would  increase  this  elevation  a  little  in  the  approaches  of  these 
eastern  and  western  roads  toward  the  centre  of  central  New  York. 
In  a  word,  would  build  the  eastern  and  western  elevated  roads 
high  enough  to  clear  the  elevated  roads  going  north  and  south,  and 
so  would  meet  the  objection  of  the  possible  awkwardness  of  the 
intersections  of  these  eastern  and  western  with  the  northern  and 
southern  elevated  roads. 
VOL.  vir.— 2G. 


386  THE  GLOBE.- 

The  objection  that  elevated  roads  as  they  exist  to-day  deface  the 
city,  especially  that  such  a  network  of  city  railroads  as  I  have 
planned  would  be  a  general  eye-sore  all  over  Greater  New  York, 
I  have  saved  to  the  last,  because  this  is  the  point  concerning  which 
I  have  the  most  original  suggestions  to  make,  and  because  I  always 
like  to  keep  the  best  things  for  the  last,  anyway. 

In  the  first  place,  I  have  to  admit  that  the  present  ugly  and  un- 
cared-for system  of  elevated  railroads  in  the  city  of  New  York  is 
an  eye-sore,  and  that  were  I  proposing  to  thread  Greater  New  York 
with  such  crude,  rude,  and  neglected  structures  I  should  be  worthy 
the  same  execration  that  now  ought  to  be  heaped  upon  the  barbaric 
and  money-grabbing  owners  and  directors  of  those  roads;  but  T 
have  no  such  clumsy  and  uncared-for  scheme  in  mind. 

It  must  be  asserted,  however,  that  when  such  business  enterprise 
is  manifested  as  has  recently  been  shown  in  the  erection  and  beau- 
tifying of  store-fronts  in  the  neighborhood  of  Sixth  Avenue  and 
Seventeenth  to  Twenty-third  Streets,  in  New  York,  people  forget 
that  an  ugly  and  rusty  elevated  railroad  runs  along  over  their  heads, 
and  the  storekeepers  are  not  annoyed  by  the  same.  In  a  word, 
this  objection  is  foolish  and  easily  overcome;  but  I  have  in  mind 
general  improvements  in  the  erection  and  care  of  the  entire  ele- 
vated road  system  suggested  that  shall  be  commensurate  with  the 
admirable  improvements  in  the  store  frontage  of  the  section  al- 
ready named.  In  a  word,  I  will  beautify  your  city  with  these  ele- 
vated roads  and  will  not  disfigure  it  at  all.    How?    As  follows: 

I  will  insist  that  by  city  and  State  legislation,  if  need  be,  the 
owners  of  the  present  systems  of  elevated  city  railroads  be  com- 
pelled to  paint  their  rusty  and  clumsy  structures  and  to  keep  them 
and  all  their  stations  painted  in  such  colors  of  combined  white 
and  straw  and  green  as  shall  upon  trial  seem  most  restful  and 
pleasing  to  the  eyes  of  the  vast  millions  that  throng  our  streets 
year  after  year,  and  any  persons  of  artistic  tastes  can  decide  on 
this  project.  Again,  I  would  by  law,  if  need  be,  compel  the  owners 
of  the  present  elevated  roads  to  plant  flowers  and  hardy  trailing 
vines  all  about  the  stations  along  these  roads,  and  to  choose  such 
vines  as  will  be  beautiful  even  in  our  harsh  winter  season  when 
ordinary  flowers  cease  to  grow  and  bloom  out  of  doors;  and  of 
course  I  would  by  law  impose  these  conditions  upon  all  new  rail- 
way corporations  applying  for  franchises  in  order  to  carry  out  the 
general  system  of  elevated  roads  that  I  have  here  named.     And 


GREATER  NEW  YORK  AND  MORE.  387 

I  am  not  yet  by  any  means  through  with  the  improvements  and 
comfort  for  travelers  that  I  would  still  insist  upon. 

It  is  clumsy,  awkward,  inconvenient,  and  tiresome  enough  to 
climb  the  bleak  and  wretched  stairways  that  now  lead  to  the  sta- 
tions of  our  elevated  railroads,  and  when  the  still  more  elevated 
roads  running  east  and  west  above  the  present  roads  shall  be  an 
accomplished  fact,  it  will  be  practically  out  of  the  question  to  ask 
or  expect  passengers  to  climb  stairways  double  the  height  of  the 
present  clumsy  affairs. 

Hence  I  would  insist  at  once  and  by  law,  if  need  be,  that  these 
wretched  excrescences  of  stairways  be  done  away  with,  and  that 
in  the  place  of  them  a  perfect  and  ample  system  of  elevator  service 
be  provided  by  the  owners  of  all  these  present  and  prospective 
roads,  so  that  people/  old  and  young,  can  reach  the  first  stories  of 
these  north  and  south  roads  and  the  second  stories  of  the  proposed 
east  and  west  roads  rapidly  and  without  any  of  the  tiresome  in- 
conveniences incident  to  the  present  rude  and  clumsy  arrangements. 

If  corner  properties  at  the  mutual  Junctions  of  these  roads  have 
to  be  purchased  in  order  to  make  this  system  of  elevator  service 
ample  and  perfect,  so  much  the  better;  for  then  the  sidewalks 
would  be  left  clear  and  unencumbered  for  pedestrians,  as  they  al- 
ways ought  to  be.  And  still  I  am  not  through  with  the  improve- 
ments I  have  in  mind  in  connection  with  Greater  New  York  and 
its  new  creation  of  elevated  roads  and  general  conveniences  for 
the  public. 

It  is  a  perpetual  and  a  crying  disgrace  to  a  great  city  like  New 
York  that,  except  in  City  Hall  Square  and  here  and  there  in  Cen- 
tral Park,  it  has  no  public  toilets  or  lavatories  for  the  convenience 
of  its  teeming  inhabitants;  and  it  is  a  still  greater  disgrace  that  in 
the  cases  named  the  provisions  made  are  so  vile  and  so  poorly  at- 
tended to  that  no  decent  man  or  woman  cares  to  visit  these  places. 

To  overcome  this  disgrace  and  to  meet  present  and  future  de- 
mands, I  insist  that  at  one  corner  of  every  square  mile  of  the  in- 
habited portion  of  New  York — present  and  future — there  should 
be  a  public  toilet  for  men  and  for  women,  so  select  and  so  per- 
fectly arranged  and  cared  for  under  city  authority  and  direction, 
that  any  lady  or  gentleman  would  feel  the  same  freedom  in  visiting 
these  places  that  we  all  now  feel  when  at  home  or  at  our  hotels. 

Again,  I  am  well  aware  of  the  enormous  expense  of  the  improve- 
ments here  demanded;  but  there  is  no  reason  why  a  few  million- 


388  THE  GLOBE. 

aires  in  New  York  should  go  on  increasing  their  millions  by 
exorbitant  usury  while  failing  to  pay  proper  taxes  for  money  so 
gained;  and  there  is  every  reason  why  these  same  millionaires 
should  pay  many  hundred  per  cent,  more  than  they  are  paying  for 
the  general  improvement  of  the  city  whose  industry  has  made  them 
their  millions  and  enhanced  the  value  of  the  properties  they  now 
call  their  own. 

In  a  word,  make  me  dictator  of  the  city  of  New  York  for  the 
next  ten  years  and  I  will,  without  any  revolution,  row,  or  blood- 
shed, execute  all  the  improvements  I  have  named,  raise  the  money 
to  do  so  by  quiet  and  legitimate  ways,  and  pay  cash  for  all  con- 
tracts and  all  labor  employed  in  executing  the  scheme. 

But  I  would  not  consult  a  single  newspaper  man  in  New  York, 
nor  a  single  politician  now  on  top,  as  far  as  my  present  knowledge 
of  these  men  gives  me  any  true  understanding  of  them. 

In  a  word,  as  New  York  is  rock-based,  river  and  ocean  bound, 
and  convex  to  the  skies,  it  is  at  once  perfect  as  to  atmospliere  and 
drainage,  and  practically  incapable  of  being  tunnelled  without  great 
danger  to  the  safety  of  the  present  buildings  of  the  city.  Hence, 
after  years  of  meditating  on  these  things,  the  complete  system  of 
overhead  and  surface  improvements  here  indicated. 

T  do  not  expect  that  the  improvements  here  suggested  will  be 
inaugurated  or  executed  immediately.  I  know  too  well  the  limited 
and  selfish  understandings  of  the  individuals  now  in  charge  of  the 
city;  but  sooner  or  later  some  dictator,  or  the  people  en  masse,  will 
arise  and  demand  that  these  improvements  must  and  shall  be  made. 
Won't  some  of  our  twentieth  century  female  clubs  lend  their  im- 
mediate and  screaming  aid — then  our  millennium  may  be  nigh  at 
hand. 

William  Henry  Thorne. 


RELIGIONS   AND   THE   RELIGION. 


Thet  who  first  made  use  of  the  Latin  word  religio — meaning 
a  sacred  obligation — or  of  the  Greek  word  theologia — signifying 
God-wisdom,  little  perceived  how  the  germs  of  signification  in  those 
words  would  evolve  into  systems  embracing  every  portion  of  the 
globe,  and,  as  regards  America  alone,  forty  in  number.  The  scope 
of  religious  evolution  throughout  the  ages  can  be  estimated  from 


r 


RELIGIONS  AND  THE  RELIGION.  389 


the  following  encyclopaedic  information.  The  Christian  religion  in 
various  forms  claims  of  the  inhabitants  of  the  world,  477,000,000; 
Confucianism,  256,000,000;  Hinduism,  190,000,000;  Islamism, 
177,000,000;  Buddhism,  148,000,000;  Judaism,  8,000,000;  and 
Polytheism,  118,000,000.  Here  are  five  distinct  systems  of  religion, 
without  counting  the  score  of  others  divisible,  in  minor  keys,  from 
polytheism  or  idolatries.  Hence  a  study  of  the  religions  of  the 
world  in  the  past  or  present  necessarily  suggests  vastness  and  ab- 
sorbing interest. 

However,  the  students  of  religion  or  of  theology  glean  in  different 
fields;  and,  unfortunately,  the  latter  class  neglect  more  or  less  to 
examine  and  study  all  the  religions.  But  inasmuch  as  everyone, 
whether  savage  or  civilized,  is  naturally  a  religious  animal,  the 
tracery  of  religious  evolution  becomes  a  fascinating  pursuit. 

English  scholars  have  ever  disagreed  as  to  a  standard  definition 
of  the  word  religion.  Oxonian  Max  Miiller  defined  it  to  be  "a 
mental  faculty  or  disposition  which  always,  independent  of  sense 
and  reason,  and  sometimes  despite  them,  enables  man  to  apprehend 
the  Infinite  under  different  names  and  varying  disguises."  But 
an  objection  to  that  definition  can  be  made  on  the  ground  that  it 
necessarily  implies  an  intellectual  process  which  excludes  the  re- 
ligion of  the  savage  of  "  untutored  mind,"  and  also  the  union  of 
belief  in  worship  which  seem  to  be  parallel  and  inseparable  sides 
to  every  religious  system  whatsoever.  Herbert  Spencer's  definition 
of  religion  seems  similarly  inadequate.  Other  philosophers  define 
religion  to  be  "  an  emanation  of  wonder  or  curiosity  as  regards  the 
first  cause  of  all  things."  Perhaps  a  recent  definition  by  Doctor 
Colange  of  Philadelphia  may  come  nearer  to  general  acquiescence 
— "  a  system  for  the  worship  of  a  Being  who  is  regarded  as  superior 
to  man."  Allan  Menzies,  Professor  of  Biblical  Criticism  at  the 
University  of  St.  Andrews,  supplements  with  this  definition:  "  Re- 
ligion is  the  worship  of  unseen  powers  inspired  from  a  sense  of 
need.  But  be  the  definition  whatsoever  you  please  to  select,  we 
must  not  forget  that  religion  is  at  most  a  sentiment,  and  is  also 
practical,  and  constitutes  universally  some  system  of  duties." 

Theology  is  a  system  of  opinions,  and  is  speculative  only;  and 
may  be  defined  as  the  study  of  religion.  It  inquires  into  the  nat- 
ure of  the  Power  or  Powers  to  whom  all  visible  things  are  believed 
to  be  under  subjection;  while  religion  is  the  sentiment  which 
springs  from  that  inqxiiry. 


390  THE  OLOBB. 

The  infidel,  in  evolving  his  doubts,  is  always  confronted  with 
the  historic  fact  that  never  yet  was  there  a  tribe  or  people  that  did 
not  have  a  religion,  however  crude.  Moses,  under  the  shadow  of 
Sinai,  and  Aaron,  beneath  the  glitter  of  the  golden  calf,  knew  that 
side  by  side  with  their  Hebrew  religion  there  existed  another  re- 
ligious system  of  the  Canaanites,  who  worshiped  an  unseen  Su- 
perior whom  they  named  Baal,  and  similarly  as  the  Hebrews  used 
the  name  Jehovah.  None  have  doubted  that  religion — or  a  belief 
in  and  worship  of  gods — is  universal  at  the  savage  state,  although 
the  needs  or  incentive  thereto  may  have  been  low  and  material. 
Religion  is  an  inheritance  which  has  come  down  to  all  mankind 
from  the  time  when  human  intelligence  first  turned  toward  an 
effort  to  understand  the  world.  The  savage  practiced  either  a 
major  or  a  minor  worship  of  nature  or  of  ancestors,  and  finally  of 
a  principal  deity.  Herbert  Spencer  contends  that  "the  rudi- 
mentary form  of  all  religion  is  the  propitiation  of  dead  relatives," 
or,  as  he  phrases  it  in  another  place,  "  Ghost  propitiation  is  the 
origin  of  all  religions."  But  the  majority  of  philosophers  regard 
a  worship  of  nature  as  constituting  the  root  of  the  world's  religions. 
Hence  the  naiads  and  dryads  of  the  mythologists.  Polytheism  was 
undoubtedly  the  first  crude  form  of  religion,  and  therefore  perhaps 
came  the  significance  of  the  Mosaic  commandment  beginning  with 
the  phrase,  "  Thou  shalt  have  no  other  gods." 

In  its  primitive  state  religion  knew  as  features — what  have  never 
left  its  subsequent  evolutions — sacrifice,  prayer,  sacred  places,  and 
sacred  seasons;  and  primitive  religion  taught  restraint  of  individ- 
ual excess  and  a  morality  which  consisted  in  discipline  and  subor- 
dination to  the  community.  All  primitive  religions  held  belief  in 
some  future  life.  The  funeral  practices  of  prehistoric  times,  when 
articles  of  subsistence  accompanied  the  buried  body  and  anniver- 
sary festivals  of  death  periods  were  held,  prove  that  belief  from  the 
Egyptian  time  to  that  of  the  aboriginals  of  the  continent. 

Religions,  from  being  merely  tribal,  have  evolved  into  a  national 
character,  as  in  the  Assyrian  Era,  long  before  the  Hebrew  tribes 
became  absorbed  into  the  Jewish  nation.  We  know  that  there  ex- 
isted an  older  state  religion  in  China  before  came  Confucianism, 
that  was  succeeded  by  native  Taoism  (the  magical  system)  and  im- 
ported Buddhism.  But  both  Confucius  and  Buddha  were  rather 
teachers  of  virtue  than  of  religious  doctrines.  And  yet  fo-day 
China  has  no  national  religion,  but  supports  three  systems  existing 


RELIGIONS  AND  THE  RELIGION.  391 

together,  yet  championed  by  the  state,  and  curiously  without  dis- 
cordant rivalry  with  each  other. 

Egypt,  the  land  of  still  more  ancient  civilization  than  China, 
had  a  national  religion,  notwithstanding  its  several  provinces  in- 
dependent of  each;  but  the  foremost  scholars  of  Egyptology  con- 
fess that  no  history  of  Egyptian  religion  can  be  written;  and  that 
it  was  a  worship  of  animals  in  connection  with  a  sun  god  is  con- 
ceded. We  can  well  understand  how  the  Hebrews  must  have  felt 
strange  under  Pharaoh  when  their  religion,  founded  on  a  sense 
of  sin — which  no  other  early  religion  had  thought  of — had  to  be 
compared  with  that  of  their  Egyptian  taskmasters.  No  religious 
system  was  ever  more  perfect  than  the  Hebraic,  and  as  a  great 
legal  author  has  said,  "  upon  its  sense  of  sin  and  pains  and  penalties 
as  embodied  in  its  Decalogue  has  been  builded  all  the  criminal 
jurisprudence  known  to  civilized  nations."  David  Dudley  Field — 
who  has  been  deservedly  called  the  American  Justinian — declared 
that  his  Penal  Code,  which  he  prepared  for  the  State  of  New  York, 
did  not  contain  the  modern  definition  of  one  offence  that  could 
not  be  traced  back  to  portions  of  the  Ten  Commandments  as  an 
emanation  from  their  prohibited  sins. 

When  Greece  adopted  Zeus  as  a  Supreme  Being  for  worship,  it 
only  made  him  the  centre  of  a  variety  of  minor  deities.  Strictly 
speaking,  Greece  never  had  a  national  religion,  for  this  was  one 
belonging  to  localities.  There  was  in  one  place  the  deity  of  the 
hearthstone;  in  another,  of  the  grove;  and  again,  of  the  field.  It 
was  the  aesthetic  artist,  rather  than  the  priest,  who  ministered  to 
the  religions  of  the  Greeks.  While  Oriental  nations  were  wor- 
shiping sun  or  fire  as  practical  Unitarians,  Greeks  were  engaged 
in  adoration  of  all  nature.  And  much  the  same  may  be  said  of  the 
later  Eoman  religion  of  mythology.  At  the  same  time,  in  the  far- 
away Asia,  the  religion  of  the  Aryan  family  was  existing  and 
spreading;  and  in  India  growing  into  priestly  hands,  as  also  grew 
the  religions  of  Egypt,  Babylon,  Greece,  and  Eome,  and  as  char- 
acterized the  Hebrew  religion  from  the  time  of  Aaron.  It  is  not 
to  be  forgotten  that  in  all  those  religions  sacrifice  and  prayer  were 
important  factors.  The  Greek  prayed  bareheaded  because  his 
prayer  savored  of  contemplation  of  his  gods;  but  the  Eoman  then 
covered  his  head  because  his  prayer  was  an  exercise  of  thought. 
For  all  the  religions  there  must  be  provided  an  altar. 

Before  approaching  the  greater  religion  which  dawned  with  the 


THE  GLOBE. 

Christian  century,  it  is  important  to  consider  all  these  evolutions 
of  the  various  prior  religions,  because,  as  law  is  said  to  be  "a 
science-spark  plucked  from  the  embers  of  all  other  sciences,"  so 
the  Christian  religion  necessarily  embodied  the  best  elements  of 
all  previous  religious  systems. 

It  is  never  to  be  forgotten,  even  by  Hebrews,  as  a  historical 
matter,  that  Christianity  at  its  outset  was  a  movement  within 
Judaism,  much  as  our  American  democracy  was  a  movement  within 
the  circle  of  kingly  traditions.  How  few  who  repeat  the  Lord's 
Prayer  in  the  English  Episcopal  or  our  Apostolic  Church  are 
aware  that  its  main  language  originally  appertained  to  synagogue 
worship.  Christ  was  a  true  reformer  in  that  He  used  as  far  as 
possible  old  materials  toward  constructing  a  new  edifice.  In 
similar  manner,  Luther  and  Henry  VIII.,  in  constructing  the  Prot- 
estant system  of  religion,  preserved  some  of  the  Eoman  worship; 
and,  as  prayer-books  show,  those  two  Churches  used,  and  yet  use, 
the  same  Apostles'  Creed.  Solomon  was  probably  the  first  to  fully 
realize  how  much  religion  depended  upon  sentiment,  and  hence  his 
gorgeous  temple.  Hence  St.  Peter's  at  Eome  and  St.  Paul's  and 
Westminster  Abbey  in  London,  and  all  the  cathedrals.  Hence  also 
the  mosques  of  Mahomet.  No  doubt,  as  the  poet  Bryant  sings  in 
the  first  line  of  his  approved  hymn,  "  The  groves  were  God's  first 
temples,"  but  as  sentiment  took  more  and  more  hold  upon  man's 
religious  sensibilities,  art  was  invoked  to  aid  nature  in  religious 
systems.  Were  John  Wesley  alive  he  would  discover  that  in  many 
churches  of  the  religious  denomination  of  which  he  was  founder 
the  congregations  had  builded  spires  and  used  the  majestic  organ 
for  musical  aids.  These  violations  of  his  modest  methods  were 
due  to  the  preponderance  of  sentiment  even  among  his  clergy. 
General  Booth,  the  founder  of  what  is  called  the  Salvation  Army, 
recognized  the  value  of  such  sentiment  when  he  went  back  even 
to  the  time  of  Miriam — that  first  Hallelujah  lassie — and  instituted 
songs  and  music  for  his  religious  system,  even  at  street  comers. 
Joe  Smith  and  Brigham  Young  gave  similar  recognition  in  the 
details  of  Mormon  worship.  Then  sentiment  depended  upon  ar- 
chitecture, sculpture,  painting,  and  music,  all  of  which  largely 
influences  nearly  every  one  of  the  religious  systems  of  the  world. 
Even  the  sects  that  reject  the  aids  of  the  arts  in  their  religious 
systems  seem  driven  to  appeal  to  and  cultivate  the  sentiment  of 
their  followers  by  preserving  it  in  their  singing.    Burke  made  the 


RELIGIONS  AND  THE  RELIGION.  393 

existence  of  a  love  in  some  degree  of  the  sublime  and  beautiful 
among  all  peoples,  primitive  or  civilized,  the  foundation  of  happi- 
ness.   Moses  ab  initio  cultivated  the  sentimentality  of  the  "  chosen 
people/^     He  did  not  disdain  the  glitter  of  ceremonies,  and  all 
that  he  ordained  were  tinctured  with  sentiment.     They  who  ac- 
cept the  full  validity  and  literal  descriptions  of  the  Apocalypse, 
or  the  biblical  book  sometimes  known  as  Eevelations,  find  therein 
that  in  the  world  to  come,  as  therein  described,  sentiment  largely 
prevails.     And  they  who  rely  strongly  upon  ceremonies  and  ap- 
peals to  the  senses  for  the  promotion  of  religious  feeling  refer  to 
those  Eevelations  as  well  as  to  the  Mosaic  ceremonies  for  precedents. 
Nor  did  Christ  himself  disdain  sentiment  and  ceremony,  as  witness 
the  washing  of  feet  and  the  uses  of  perfume  and  frankincense  even 
down  to  the  time  of  the  sepulchre.    The  communion  service  of  the 
Protestants  and  the  Eucharistic  ceremonies  of  the  Holy  Church 
are  certainly  tinctured  with  reverent  sentiment,  as  the  descriptions 
and  language  annexed  to  the  pathetic  and  poetic  last  supper  in  the 
Evangelists  abundantly  demonstrate.    Sentiment  lingers  about  the 
democratic  camp  meeting  or  the  rude  religion  of  plantation  negroes 
as  well  as  in  the  vast  and  gorgeous  Cathedral.    And  the  closer  is 
studied  this  alleged  relation  of  sentiment  toward  religions,  the 
apter  seems  the  previously  quoted  definition  given  by  Professor 
Menzies.    Sentiment,  as  commonly  defined,  comprehends  thought, 
feeling,  and  opinion.    When  the  poet  Wordsworth  sang,  "  My  heart 
leaps  up  when  I  behold  a  rainbow  in  the  sky,"  he  recognized  the 
natural  sentiment  in  even  the  savage  who  first  beheld  that  celestial 
bow  of  promise.     In  whatever  direction,  therefore,  we  may  turn 
the  kaleidoscope  of  religion,  the  vision  never  loses  sight  of  the  bright 
scarlet  color  of  human  sentiment  in  its  texture.     And  sentiment 
not  only  inspires  religion,  but  religion  nurtures  and  deepens  senti- 
ment.   No  sect  has  endeavored  to  wholly  divorce  the  two.     And 
it  is  undeniably  the  worst  blemish  upon  agnosticism  that  it  is  a 
foe  to  sentiment. 

The  twentieth  century,  however,  will  commence  with  the  words 
*^ religion  and  theology"  when  applied  to  the  Holy  Apostolic 
Catholic  Church,  assume  a  matter  of  paramount  importance  be- 
cause its  religion,  in  its  nineteen  hundred  years  of  form,  is  the  only 
real  religious  system;  and  its  theology  has  for  its  foundation  Christ 
and  the  Apostles,  together  with  such  accretions  and  engrafting  as 
the  needs  of  advancing  civilization  and  the  development  of  its  own 
system  of  religion  have  logically  and  ethically  ordained. 


394  THE  GLOBE. 

The  Church,  in  regard  to  all  the  other  religions  of  the  world, 
occupies  a  position  similar  to  that  which  Aaron's  miraculous  rod 
sustained  toward  the  rods  of  the  Egyptian  magicians  when  the 
former  swallowed  the  latter.  The  Christians  of  the  era  of  Saints 
Peter  and  Paul,  who  were  referred  to  by  Christ  as  the  "  two  or 
three  gathered  together  in  my  name,"  have,  under  the  wise  admin- 
istration of  the  Church  of  Rome,  increased  in  1900  years  to  the 
astonishing  magnitude  of  230,886,533  Catholics  all  over  the  globe 
— according  to  the  report  in  March,  1892,  of  the  American  Statis- 
tical Association — the  latest  computation  known.  Of  these  seven 
millions  and  a  half  were,  at  the  last  census,  reported  to  the  Federal 
Government  as  belonging  to  the  77  Catholic  dioceses  of  the  United 
States,  while  the  same  census  showed  that  there  were  in  this 
country  42  factional  religions  masquerading  under  the  title  of 
Protestant,  and  each  more  or  less  theologically  warring  upon  the 
other.  All  of  which  serves  to  recall  the  words  of  St.  Paul  in  his 
famous  discourse  at  Troas,  reported  in  the  twentieth  chapter  of  the 
Acts  of  the  Apostles  at  verses  28-31,  "  Take  heed  to  yourselves  and 
all  the  flock  over  which  the  Holy  Ghost  hath  placed  you  bishops 
to  rule  the  Church  of  God  which  he  hath  purchased  with  his  own 
blood.  I  know  that  after  my  departure  ravenous  wolves  will  enter 
in  among  you,  not  sparing  the  flock,  and  will  rise  up  men  speaking 
perverse  things  to  draw  away  disciples  after  them.  Therefore 
watch!" 

When  the  topic  of  sentiment,  which  lexicographers  define  as 
"  exquisite  sensibility,"  is  applied  to  the  religions  of  the  world, 
it  belongs  arbitrarily  to  the  religion  of  Peter  and  his  successor 
Popes.  Where  is  the  sentiment  found  in  the  Protestant  chapel 
when  the  parson  of  it,  clad  in  the  habiliments  that  he  wears  wlicn 
addressing  a  political  meeting,  is  seen  and  heard  making  an  ex- 
temporaneous speech  to  the  Almighty  that  he  calls  prayer.  But 
place  his  auditor  in  the  Catholic  Church,  wherein  rises  the  incense 
which  is  typical  of  the  sweet  savor  ascending  to  heaven  from  the 
humble  heart  fired  with  true  penance;  wherein  confronts  him  the 
expressive,  majestic  altar,  with  its  reminders  of  Christ's  birth  and 
suffering,  before  which  is  heard  the  service  in  words  and  language 
St.  Peter  employed  in  Rome,  and  which,  wherever  in  any  clime  a 
similar  altar  may  be,  the  same  sounds  may  be  uttered;  wherein  rises 
and  falls  the  same  music  of  praise  that  visited  the  ears  of  the  early 
fathers  of  the  Church.    Poetic  inspirations  on  every  side  inflame 


THE  IMMACULATE  OHILD.  395 

the  best  sensibilities  of  the  heart  of  that  auditor — in  the  paintings 
on  the  windows  and  on  the  walls,  typifying  holiest  and  tenderest 
scenes,  while  the  sense  of  the  real  presence  before  him  clings  to 
every  fibre  of  that  auditor's  heart-strings.  All  the  other  religions 
of  the  world  have  attempted  in  some  mode  to  reach  the  sensibilities 
of  their  worshipers,  but  none  so  fully  absorbs  the  sensibilities  of 
a  disciple  as  the  liturgy  and  world-wide  system  of  worship  in  the 
Apostolic  Catholic  Church. 
New  York.  A.  Oakey  Hall. 


THE   IMMACULATE   CHILD. 


In  the  manger  the  sweet  Babe  lay. 

Under  the  wintry  sky; 
The  place  was  barren  and  gray. 

The  inmates  were  hushed  and  shy: 

A  tremulous,  infantile  cry 
Is  uttered  by  lips  undefiled; 

The  fond  Mother  breathes  a  fond  sigh. 
Lo,  the  immaculate  Child! 

In  a  wonderful,  sudden  way. 

Far-off,  yet  dazzlingly  nigh, 
A  light  outshining  the  day 

The  innocent  shepherds  descry: 

Affrighted  and  awed  they  would  fly, 
A  vision  so  vivid  and  wild; 

But  list!  the  clear  voice  from  on  high! 
Lo,  the  immacidate  Child! 

With  feet  that  no  obstacles  stay, 

With  fire  of  vehement  eye. 
With  tongues  that  fervently  pray. 

The  Wise  Men  their  glad  journey  ply; 

A  luminous  star  they  espy. 
Like  a  lamp  in  the  mid-air  enisled — 

It  leads  where  their  promised  hopes  lie; 
Lo,  the  immaculate  Child! 


ENVOY. 


The  young  Mother's  soft  lullaby 

Is  pure  and  pleading  and  mild; 
The  angels  in  praising  Him  vie! 

Lo,  the  immaculate  Child! 
Gardiner,  Me.  A.  T.  Schtjman. 


396  TEE  GLOBE. 

MUST  THE   NEGRO  GO? 


During  the  spring  of  the  year  1895,  and  after  more  than  thirty 
years  of  sincere  and  old-fashioned  abolition  sympathy  with  the 
negro  race,  I  made  two  visits  to  several  of  our  Southern  States,  with 
results  as  follows: 

First,  all  my  old  abolition  sympathies,  which  had  been  weaken- 
ing for  over  ten  years  in  view  of  the  insufferable  self-assertion  of 
our  negroes  since  the  day  of  their  emancipation,  vanished  like  so 
many  scattered  sophistries,  for  which  I  had  no  further  use. 

Second,  on  returning  to  New  York  I  published  in  the  next  issue 
of  the  Globe  Review  my  conviction  that,  spite  of  emancipation 
and  our  so-called  education  of  the  negro — and  perhaps  aided  by 
these  absurdities — the  negroes  of  this  country  were  more  than  ever 
a  shiftless,  unteachable,  immoral  race,  incapable  of  any  true  civiliza- 
tion in  our  land,  and  unworthy  of  American  citizenship. 

Third,  that  without  mincing  matters,  or  any  longer  writing  or 
thinking  on  the  basis  of  sympathy  with  the  negro,  I  was  convinced 
that  inside  the  next  thirty  years  the  South  would  be  obliged  to 
"  re-enslave,  kill,  or  export  the  bulk  of  its  negro  population." 

Fourth,  and  in  view  of  this  declaration,  I  was  abused  by  many  of 
the  white  editors  of  Southern  newspapers,  misrepresented  and  out- 
rageously attacked  by  certain  howling  Baptist  editors  of  so-called 
religious  papers,  and,  worse  than  all,  slandered  by  priest  Slattery 
of  Baltimore  through  the  pages  of  a  New  York  Catholic  magazine. 

Fifth,  and  in  reply  to  much  of  this  Christian  and  Catholic  shot- 
rubbish  I  published  several  papers  on  the  negro  problem,  one  by 
Eugene  Didier  of  Baltimore,  one  by  Dr.  Gillam,  also  of  Baltimore, 
and  by  various  other  experienced  writers,  all  going  to  confirm  my 
own  general  estimate  of  the  freed  and  so-called  educated  negro, 
and  his  destiny,  and  still  further  showing  that  wherever,  in  Santo 
Domingo  or  elsewhere,  the  freed  negro  or  half-breed  had  come 
into  freedom  and  political  control,  commerce,  enterprise,  morality, 
and  every  true  evolution  of  civilization  had  decreased  in  proportion, 
and  that  though  the  white  race  everywhere  was  bad  enough,  shift- 
less, wasteful,  and  immoral  enough,  it  had  certain  inherent  quali- 
ties that  would  not  allow  a  lower,  a  more  immoral  and  a  more  shift- 
less race  to  dwell  in  its  midst  on  any  equal  political  or  social  foot- 
ing, and  that  hence,  as  I  had  said,  the  South  would  be  oUiged, 


MUST  THE  NEGRO  QOf  397 

sooner  or  later,  to  re-enslave,  kill,  or  export  a  large  portion  of  its 
freed  negro  population. 

I  did  not  pretend  to  say  in  what  way  it  would  have  to  kill  them, 
and  I  frankly  admitted  that  my  own  sympathies  were  against  any 
one  of  those  processes,  but  that  I  had  done  with  sympathy  for  the 
negro,  white  or  black,  and  was  simply  stating  correct  history  and 
lucid  prophecy. 

Finally  I  saw,  as  I  have  often  seen  before,  that  it  was  useless  to 
argue  with  fools,  white  or  black,  and  so  my  traducers  grew  weary 
of  their  own  idiotic  bowlings  and  ceased  through  self-weariness  of 
their  own  screaming  falsehoods  and  absurdities. 

Now  comes  a  remarkable  word  from  a  black  man,  at  least  partly 
sane  and  sensible: 

Washington,  October  13  (1897).— Bishop  Henry  M.  Turner,  of 
Georgia,  perhaps  the  best  known  and  most  highly  educated  negro 
minister  in  the  world,  while  in  Washington  gave  his  views  relative 
to  negro  emigration  to  Africa  thus: 

"  There  can  be  no  question  that  the  future  of  the  negro  race  lies 
in  Africa,  the  richest  country  on  the  face  of  the  globe  and  the  nat- 
ural home  of  the  negro.  It  has  simply  come  down  to  extermination 
or  emigration. 

"  Why?  Simply  from  the  fact  that  statistics  show  that  the  negro 
race  is  dying  out.  The  several  causes  for  this  would  make  inter- 
esting reading  were  I  at  liberty  to  name  them,  but  this  I  cannot 
do  at  this  time. 

"  The  negro  race  is  not,  in  this  country,  growing  healthier, 
wealthier,  happier,  wiser,  or  anything  else  which  goes  to  make 
life  worth  living. 

"  God,  in  His  infinite  goodness  and  wisdom,  made  Africa  for 
the  negro  and  the  negro  for  Africa.  I  believe  this  just  as  much 
as  I  do  that  the  sun  shines. 

"  Africa  proffers  the  greatest  possibilities  on  earth  for  the  negro 
to  emigrate  to,  that  is  if  he  has  any  idea  of  being  anything  this 
side  of  the  day  of  general  account  giving. 

"  Even  nature  is  invoking  the  American  negro  to  return  to  his 
God-given  home.  The  trade  winds  which  once  blew  from  three  to 
four  hundred  miles  out  at  sea,  from  the  west  coast  of  Africa,  have 
mysteriously  changed  their  course,  and  are  now  fanning  the  shores, 
moderating  the  equatorial  climate,  diminishing  the  heat  and  hu- 
midity, and  driving  away  the  death-dealing  fevers  and  malaria. 

"  I  believe  this  is  simply  God  preparing  Africa  for  the  reception 
of  her  children  who  are  suffering  in  this  country,  and  who  must 
return  sooner  or  later. 

"  The  colored  race  can  never  be  more  than  hewers  of  wood  and 


398  THE  GLOBE. 

drawers  of  water  in  this  country.  The  master  race,  the  white  race, 
will  always  reign  supreme. 

"  John  Temple  Graves,  a  gentleman  for  whom  I  have  the  high- 
est regard,  said  in  one  of  his  speeches  that  the  negro  would  never 
be  allowed  to  control  in  this  country,  even  where  he  had  a  majority. 
He  also  said  that  the  price  of  his  peace  was  his  subordination,  and 
that  never  would  the  negro  be  recognized  as  a  social  or  political 
equal.  This  being  true,  how  can  the  negro  ever  hope  in  this  coun- 
try to  attain  the  full  stature  of  a  citizen  or  a  man?  " 

"  Has  the  African  emigration  scheme  met  the  approval  of  a  ma- 
jority of  the  negro  race?'^  was  asked. 

"No,  indeed;  but,  on  the  contrary,  a  lot  of  ignorant  negroes 
have  opposed  it  from  its  very  inception.  They  prate  about  the 
sickness  of  Africa  and  many  other  things  of  which  they  know 
nothing. 

"  The  thoughtful  and  intelligent  of  the  white  race  indorse  the 
emigration  policy,  and  it  will  yet  prove  a  success  and  of  untold 
blessing  to  the  negro  race.  It  will  be  remembered  that  not  more 
than  one-third  of  the  children  of  Israel  ever  came  out  of  Egypt. 
The  other  two-thirds  were  exterminated.  This  will  be  the  final 
outcome  of  the  American  negro  if  he  remains  here.'' 


Having  insisted  upon  freeing  and  educating  the  American 
negro  according  to  American  methods;  that  is,  to  cram  him  with 
all  sorts  of  political,  religious,  and  other  falsehoods,  and  to  hold 
his  head  high  in  the  air  like  an  old  hen  proud  of  her  soon-to-be 
"broilers,"  and  to  protrude  his  thick  lips  like  a  jackass  about  to 
bray,  New  England  has  washed  her  bony  and  wicked  hands  of  the 
negro  problem  and  has  dumped  the  black  race  like  so  much  manure 
on  the  Southern  people,  saying  to  this  dumped  pile  of  blackness, 
"  These  are  your  old  masters — now  rule  them  like  slaves." 

This  is  New  England  reform  Christianity,  and  her  minions,  east 
and  west,  are  now  heading  for  the  same  result  in  Cuba.  But  New 
England  is  not  God  Almighty,  and  the  laws  of  this  universe  will 
not  be  changed  to  suit  the  ancient  whims  of  Sam  Adams  or  the 
more  modern  eloquence  of  the  late  Wendell  Phillips  and  William 
Lloyd  Garrison.  And  the  negro  problem  will  not  be  solved  accord- 
ing to  the  text-books  of  Tom  Paine  or  the  late  Ben  Franklin. 

Neither  men  nor  nations  are  bom  free  or  equal,  and  there  are 
certain  old  texts  of  Scripture  bearing  on  this  theme  which  are  as 
certain  of  fulfillment  as  that  heaven's  eternal  justice,  in  some  way 
unseen  by  infidel  idiots,  after  all,  somehow  circumvents  the  red- 
tape  and  the  hurrahs  of  scoundrels  and  manages  the  affairs  of  this 


r 


MUST  THE  NEORO  00?  399 


world  in  a  way  and  toward  certain  ends  of  righteousness  not  at 
all  recognized  either  in  the  American  Declaration  of  Independence 
or  the  Constitution  of  the  United  States. 

I  have  no  inclination  to  pursue  this  negro  problem  further,  but 
it  is  again  pressing  upon  us  from  all  sides. 

The  point  only  hinted  at  by  Bishop  Turner  has  recently  been 
boldly  and  lucidly  declared  by  another  negro  Bishop,  also  of 
Georgia.  In  his  book,  "  The  Negro  and  the  White  Man,''  Rt.  Rev. 
W.  J.  Gaines,  D.D.,  feeling  perhaps,  as  I  have  always  claimed,  that 
the  American  negro  has  the  same  natural  right  to  a  residence  and 
a  chance  in  this  country  that  the  white  man  has,  and  seeing  the  in- 
surmountable obstacles  in  the  way  of  deporting  the  American 
negro,  asserts,  without  defending — in  truth,  while  daring  to  deplore 
— the  fact  that  miscegenation  and  amalgamation — that  is,  a  univer- 
sal whitewashing  of  the  negro  race  and  an  utter  debasement  of  the 
white  race — is  and  long  has  been  a  palpable  fact  in  our  so-called 
civilization;  and  that,  in  this  process  of  licentious  and  unlawful 
and  lustful  intercourse,  and  not  in  exportation,  the  problem  is  now 
being  solved  and  will  yet  be  solved  entirely. 

Through  aU  my  earlier  abolition  days  I  constantly  asserted  that 
the  question  of  race  and  color  was  much  slighter,  as  a  matter  of 
fact,  than  old  pro-slavery  people  would  have  us  believe;  and  in 
recent  years,  when  low-bred  white  brutes  have  lynched  negroes  for 
assaulting  white  women,  I  have  again  and  again  reminded  them 
and  the  great  newspaper  world  of  our  day  that  through  a  period 
of  two  hundred  years  white  men — especially  in  the  South — had 
been  assaulting  negro  girls,  until,  as  is  well  known  to  all  observing 
people,  the  number  of  half-breed  negroes  pretty  nearly  equalled  the 
number  of  full-blooded  negroes,  even  in  slavery  days,  and  not  only 
in  the  South,  but  all  over  this  land;  hence,  among  other  logical 
conclusions,  it  would  seem  that  all  white  men  might  look  with  a 
little  more  charity  upon  the  fault  of  a  stray  and  degraded  negro 
now  and  then.  But  white  men  in  America  are  not  governed  by 
logic  or  reason  or  Justice;  they  are  simply  governed,  in  the  main, 
by  lust,  pride,  and  ambition;  hence,  again,  they  could  not  and 
would  not  see  the  power  of  my  warning  for  charity's  sake  in  these 
later  or  earlier  years. 

In  truth,  the  average  white  American,  especially  the  newspaper 
white  American  and  every  white  fool  led  by  newspaper  "public 
sentiment,"  thinks  that  he  bosses  all  races  and  race  questions, 


400  THE  QLOBE. 

all  nations  and  national  questions,  all  logic,  all  reasoning,  all  ques- 
tions of  morals,  philosophy,  and  civilization,  and  that  he  can  not 
only  do  and  say  what  he  pleases  and  as  he  pleases,  but  that  he  can 
and  will  compel  the  entire  human  race  to  submit  to  and  obey  his 
dictation;  and,  unfortunately,  this  is  the  sort  of  civilization  that 
John  Ireland  and  many  other  half -taught  Catholic  wild-cats  praise 
and  delight  in. 

But  we  will  for  the  moment  stick  to  the  negro.  Here  is  a  quo- 
tation from  the  book  by  Bishop  Gaines  referred  to: 

"  There  is  a  growing  indisposition  on  the  part  of  the  young  white 
men  of  the  South,  and  as  to  that,  in  many  other  parts  of  the  world, 
to  marry  and  assume  the  responsibilities  of  families.  With  access 
to  so  many  colored  girls  they  prefer  to  live  in  license  and  shame 
rather  than  take  upon  themselves  the  burden  of  rearing  children  in 
honorable  marriage.  The  white  man  who  does  not  hesitate  to  use 
violence  toward  a  colored  man  for  illicit  intercourse  with  a  white 
woman,  even  with  consent,  does  not  scruple  to  live  in  adultery  with 
a  colored  woman.  Nor  is  this  adulterous  intercourse  confined  to 
the  young  unmarried  men  of  the  South.  It  is  common  for  married 
men  to  have  their  colored  concubines  and  to  raise  up  children  by 
them  in  the  same  towns  and  communities  where  their  legitimate 
families  reside.  The  white  man  is  thus  seen  to  be  the  potent  factor 
in  the  ever-growing  evil  which  threatens  the  speedy  interblending 
of  races  in  the  South.  By  reason  of  superior  wealth  and  advan- 
tages he  is  in  a  position  to  carry  on  this  process  of  miscegenation, 
and  when  it  is  at  length  accomplished  the  sin  of  it  must  lie  chiefly 
at  his  door.*' 

In  the  Globe  articles  upon  the  negro  already  referred  to,  and  on 
the  basis  of  much  carefully  gathered  information,  I  took  the  ground 
that  freedom  and  our  so-called  education  have  increased  alike  the 
ijnmorality  of  the  American  negro  and  his  white  instructors  and 
associates. 

It  is  a  delicate  subject  to  handle,  and  I  did  not  care  to  go  into 
it  then  and  do  not  care  to  go  into  it  now  in  any  detail. 

Bishop  Gaines  states  and  seems  to  deplore  the  fact.  If  he  de- 
plores it,  however,  he  is  as  much  an  exception  to  the  lustful  crav- 
ings of  his  race  as  he  is  an  exception  in  the  range  of  their  intelli- 
gence.   Let  this  suffice  to  cover  that  point  for  the  present. 

What  I  am  to  emphasize  here  is  that  as  to  physiology,  virility,  and 
morality,  the  fact  as  stated  by  Bishop  Gaines  is  alike  a  fearful 
debasement  of  both  races  concerned  in  this  sensual  and  increasing 


r 


MUST  THE  NEGRO  00?  401 


crime;  that  a  half-breed,  thougli  usually  a  little  more  aristocratic 
than  a  full-blooded  negro,  is,  in  fact,  a  much  baser  and  lower  form 
of  human  creature;  also  that  the  "  white  trash,"  rich  or  poor,  that 
has  been  incident  to  the  half-breed's  whitewashing  and  debasement, 
is  henceforth  a  lower  and  a  viler  type  of  white  man;  finally,  that  if, 
as  Bishop  Gaines  suggests,  there  is  or  may  be  a  Providence  in  this 
mode  of  settling  the  negro  problem,  it  simply  means  that  eventually 
Providence  will  use  this  method  as  the  shortest  method  of  anni- 
hilating, that  is,  of  slowly  killing  the  American  negro,  and  of  damn- 
ing and  destroying  his  European  whitewasher. 

If  Yankees  and  other  uninformed  and  provincial  and  unobserv- 
ing  and  stupid  people  turn  up  their  wiseacre  noses  and  assert  that  I 
am  unjust  in  these  discriminations,  I  ask  them  to  go  to  Philadel- 
phia or  to  Washington,  and  attend  "  divine  service  "  at  one  of  the 
aristocratic  negro  churches,  and  they  will  not  find  half  a  dozen 
full-black  negroes  in  any  one  of  these  pious  assemblies.  Ninety- 
nine  per  cent,  of  them  are  bastards,  or  the  offspring  of  bastards, 
and  they  are  proud  of  it,  and  want  to  encourage  the  process  that 
brought  about  their  own  status.    I  am  not  blaming  them. 

Baron  Hirsch  did  not  crucify  Jesus  of  Nazareth,  and  I  blame 
no  modern  Jew  or  negro  for  any  one  of  his  ancestors'  crimes.  I 
am  simply  stating  a  fact. 

In  the  leading  negro  "literary  society"  in  Philadelphia,  you 
will  not  find  a  full-blooded  negro.  If  his  tint  is  a  shade  darker 
than  the  half-breed  the  doors  of  the  "literary  society"  are  shut 
against  him. 

I  do  not  blame  these  young  people  for  preferring  whitewash  to 
soot.  Mrs.  Paddy,  the  rich  butcher's  wife  of  Chicago,  now  pre- 
fers the  marbles  of  ancient  Grecian  and  modern  Italian  sculptors 
to  the  grotesque  plaster  images  of  saints  that  once  held  her  devotion. 

She  may  have  advanced  in  civilization  largely  through  her  hus- 
band's stealings,  but  her  tastes  have  changed,  and  she  has  a  right 
to  her  present  preferences.  So  have  the  half-breed  negroes  of 
America;  but  in  the  sight  of  that  eternal  justice  which  makes  for 
righteousness  and  dominates  the  universe  and  every  atom  in  it  to 
highest  ends,  the  American  half-breed  negro  and  Mrs.  Paddy  are 
in  all  probability,  both  of  them  alike,  on  their  way  to  speedy 
hell  and  misery.  Compounding  with  crime  leads  to  more  crime,  and 
both  lead  to  hell. 

Smite  God's  justice  in  the  face,  and  though  you  be  an  Arch- 
voL.  VII,— 27. 


402  THE  GLOBE. 

bishop,  or  a  low-grade,  blackest  negro  of  some  Southern  swamp, 
and  though  you  run  and  hide  as  Mr.  Adam  did  before  you,  it  is  all 
the  same — the  Eternal  will  find  you  and  export  you  or  amalgamate 
you  with  your  kindred  and  useless  ashes  in  the  burnt-out  silences 
of  eternal  hell. 

When  Brazil  exported  the  only  decent  man  in  its  territory,  and 
the  American  press — that  eternal  organ  of  pandemonium — was 
shouting  for  liberty  in  Brazil,  the  Globe  Review,  almost  alone 
among  the  standard  magazines  of  this  country,  asserted  that,  more 
than  ever,  and  by  special  reason  of  its  insult  to  Dom  Pedro,  Brazil 
would  become  a  land  of  anarchy  and  cut-throatism;  and  during 
the  last  six  years  the  American  press  has  recorded  sundry  facts  in 
evidence  of  the  correctness  of  my  prophecy. 

To-day,  what  the  American  press  calls  the  "most  highly  edu- 
cated negro  minister  in  the  world,"  stands  up  in  Washington — 
where  two  years  ago  the  "  Paulist  Fathers  "  could  not  convert  the 
negroes  because  Thome  had  insulted  them — and  declares,  in  sub- 
stance, Thorne  was  right,  and  Slattery  &  Co.  wrong,  and  that  the 
black  aristocrats  and  inborn  loafers  must  go  to  Africa,  or  the  white 
people  will  re-enslave,  export,  spoil,  or  kill  them. 

But  Thorne  does  not  linger  over  exploded  or  exported  problems 
or  cases.  The  question  of  to-day  is,  shall  the  white  people  of  Spain, 
resident  in  or  born  in  Cuba,  rule  their  own  discovered  and  long- 
settled  possessions,  or  shall  a  lot  of  black  and  half-breed  negroes 
rule  that  island  for  a  time  before  selling  out  to  Uncle  Sam,  and 
then,  having  sold  out  to  Uncle  Sam,  what  will  become  of  the  Cuban 
negroes  and  half-breeds  named? 

On  the  technique  of  this  fine  problem  I  offer  no  prophecy  at 
present,  but  I  express  my  earnest  hope  that,  if  the  United  States 
Government  undertakes  to  bluff  or  bully  Spain  out  of  her  rightful 
control  of  the  Island  of  Cuba,  the  abler  nations  of  the  Old  World 
will  unite  with  Spain  and  send  the  armies  and  navies  of  the  Old 
World  all  over  here  and  not  only  blow  our  everlasting  and  sense- 
less boasting  and  conceit  out  of  our  heads,  but  blow  our  Declara- 
tion of  Independence,  our  imbecile  Constitution,  our  divorce  laws, 
reform  laws,  and  the  G.  0.  P.  itself,  with  all  its  white  squadrons 
and  black  squadrons  into  the  everlasting  depths  of  oblivion  to 
which  they  rightfully  belong. 

In  conclusion,  I  beg  leave  to  suggest  to  the  Rt.  Rev.  Dr.  Henry 
M.  Turner,  of  negro  extraction,  that  if  he  and  his  people  do  not 


MUST  THE  NEGRO  00  f  403 


r 

m  get  a  speedy  "  wiggle  on  them  "  toward  those  divinely  prepared 
P  shores  of  Africa,  they  may  find  so  many  ambitious  scoundrels  of 
our  white  race  comfortably  ensconced  there  that  even  Africa  itself 
may  be  lost  to  the  black  man's  control. 

If  I  at  all  understand  the  problem  of  racial  civilization,  it  has 
taken  the  various  representative  nations  of  the  two  white  sons  of 
Noah  about  four  thousand  years  to  attain  such  advancement  as 
we  now  have  under  the  Czar  of  Kussia,  Billy  Hohenzollern  of  Ber- 
lin, Mr.  Faure  of  Paris,  Queen  Vic  of  England,  and  our  little  Major 
— called  President  McKinley — of  Washington,  D.  C,  while  the 
descendants  of  Mr.  Ham,  of  Noarkian  fame,  have  been  dancing 
and  laughing  to  the  music  of  some  very  old  songs,  resembling 
"The  Girl  I  Left  Behind  Me."  And  if  Tom  Paine— drunk  or 
sober,  or  Wendell  Phillips,  inspired  or  uninspired,  or  my  especial 
pet,  Mr.  Priest  Slattery  of  Baltimore,  imagines  that  the  Ham  boys 
are  going  to  catch  up  to  the  Shem  boys  or  the  Japhet  boys  in  a 
day  by  reason  of  declarations  of  independence  or  white  aristocratic 
negro  impertinence,  or  by  Boston  baked  beans  and  poppycock  hu- 
manitarian theories  of  education,  I  beg  to  assure  those  hopeful 
youngsters  that  they  very  imperfectly  understand  the  true  proc- 
esses of  national  or  natural  evolution;  and  that  while  I  do  not 
much  respect  the  acme  of  white  civilization  so  far  attained,  I  see 
very  clearly  such  differences  between  this  and  any  negro-civilization 
that  has  met  my  vision  up  to  date  that  I  am  much  inclined  to 
Bishop  Turner's  view  of  the  case,  and  hereby  recommend  the  Amer- 
ican and  Cuban  and  San  Domingo  negroes  to  sail  or  swim  for  Africa 
by  the  first  steamers  available  or  the  first  favorable  ocean  tides. 
Au  revoir  and  bon  voyage.  Bishop  Turner  &  Co. 

Truly  yours, 

William  Henry  Thorne. 


THE   MAGNETIC   POWER   OF  ROME. 


"  In  the  National  Revieiu  Mr.  Bernard  Holland  finds  the  secret 
of  Cardinal  Manning's  conversion  in  what  Manning  himself  called 
'the  chief  thing' — Hhe  drawing  of  Pome.'  *  This,'  he  said,  'sat- 
isfies the  whole  of  my  intellect,  sympathy,  sentiment,  and  nature 
in  a  way  proper  and  solely  belonging  to  itself.^  So,  adds  Mr.  Hol- 
land, 'the  true  argument  for  Kome  is  higher  magnetic  power.' 


404  THE  GLOBE. 

He  presses  for  answer  from  some  leading  polemical  Anglicans  to 
questions  such  as  these:  '  What  is  it  in  this  world-wide  association 
which  so  powerfully  attracts  some  and  repels  others?  Is  repulsion 
one  form  or  stage  of  attraction?  This  drawing  felt  in  some  form 
or  degree  by  many  of  the  most  finely  tempered  souls,  is  it  from 
the  true  center  of  all  spiritual  attraction,  or  whence? ' " 

The  above  paragraph  appeared  in  the  Review  of  Reviews,  last 
season,  under  the  style  and  title  of  "  A  Pertinent  Anglican  Query/' 

Evidently  these  three  questions  cannot  be  met  by  decided  par- 
tisans on  either  side  of  the  division-line;  for  it  is  patent,  at  the 
outset,  that  the  Catholic  would  answer  from  his  own  stand-point — 
that  stand-point  of  faith,  which  seems  to  prevent  him  from  appre- 
hending or  even  divining  the  mental  attitude  of  others  less  or  dif- 
ferently illumined — while  it  is  equally  patent  that  the  modern  re- 
ligionist of  extreme  dissenting  proclivities  would  not  entertain  the 
question  at  all,  or  answer,  like  an  aged  and  most  worthy  clergyman 
whom  I  once  knew,  "  Superstition!  pure  superstition!  "  Where- 
fore, one  may  safely  assume,  that  the  Review  of  Reviews  directs  its 
query  to  "  leading  polemical  Anglicans,"  on  the  ground,  presum- 
ably, of  a  certain  sympathy  which  Anglicanism  has  for  Rome,  due 
to  her  Catholic  tendencies,  which,  somehow,  every  now  and  then, 
get  the  upper  hand  of  her  Protestantism. 

At  all  events,  the  questions  themselves  are  curious  ones  and  sure 
to  interest  the  thinker,  be  he  Protestant  Episcopal  or  a  purely  un- 
biased and  disinterested  outsider.  From  the  point  of  view  of  an  un- 
explained fact — for  we  know  facts  are  stubborn  things — of  a  mys- 
terious, spiritual  experience,  vouched  for  so  widely  as  to  have  the 
solidity  of  actual  testimony,  as  of  affidavit,  it  possesses  great  interest; 
and  when  we  come  to  consider  the  delicate,  poetic,  and  spiritual  side 
of  it,  this  interest  is  infinitely  heightened.  The  psychologist  has 
also  his  account  therein;  indeed,  I  fancy  that  the  higher  religious 
view  of  it  would  be  strengthened  by  the  side-lights  thrown  from 
these  outer  investigations — not  so  much  as  to  the  points  involved, 
which  to  the  devout  Catholic  are  settled  already,  as  to  the  temper 
and  disposition  of  the  outside  world  in  their  regard,  and  that  of  the 
investigators  themselves  as  shown  in  their  methods  of  approncbing 
them. 

These  persons  presumably  have  not  the  light  of  faith,  as  Cath- 
olics understand  it;  yet  they  must  have  some  faith,  some  inner 
illumination  of  the  Spirit.    Else  they  would  not  be  fit  investigators 


THE  MAGNETIC  POWER  OF  ROME.  405 

of  any  profound  matter;  and  this  is  still  more  true  of  persons  at- 
tracted or  drawn  in  the  manner  described.  The  base  of  sincerity 
and  reverence  being  secure,  errors  become  like  those  of  the  astron- 
omer about  the  stars,  involuntary,  regretted,  and  subject  to  cor- 
rection always. 

One  very  common  and  wide-spread  error  is  this:  that  mere  out- 
side beauty  of  ritual  is,  in  and  of  itself,  a  source  of  profound  attrac- 
tion. The  brilliancy  of  waxen  tapers,  gorgeousness  of  vestments, 
stateliness  of  ceremonial,  scent  of  flowers,  painted  windows,  pro- 
cessions and  the  like,  while  appealing  to  a  sense  of  the  beautiful, 
to  the  eye  of  the  artist  and  to  the  lover  of  color,  in  the  most  intense 
way,  are  not,  in  themselves  considered,  motives  to  holiness  or 
worship.  Their  value  lies  in  their  fitness  as  expressions  of  some- 
thing other  and  greater  than  they.  Their  significance  may  be  much 
or  little — even  nothing,  at  times,  as  when  the  stage-scene  in  a  play- 
house represents  a  church.  It  is  a  mistake  to  suppose  that,  even 
with  the  most  ignorant,  the  husk  is  valued  apart  from  the  kernel. 
The  fussy  Kitualistic  rector  cannot  build  up  his  decayed  parish 
through  these  agencies,  save  as  spiritual  realities  enter  the  souls  of 
his  flock  to  make  them  potent. 

Of  some  other  things  this  is  not  true.  The  uplifted  cross  speaks 
of  the  Christ  who  died,  though  it  be  in  a  wilderness  or  in  a  hovel. 
And  sacred  music  has  its  own  sweet  and  startling  message  to  some 
souls,  as  if  a  voice  Divine  had  spoken.  This,  again,  anywhere — 
on  the  face  of  the  green  earth.  These  hold  significance  within 
themselves,  and  in  speaking  of  ritual,  this  being  a  vital  distinction, 
it  is  wisely  borne  in  mind. 

Therefore,  when  careless  people  speak — as  they  are  very  apt  to 
do — of  (he  ceremonial  of  Borne  as  her  attraction,,  it  is  well  to  make 
them  define  precisely  what  they  mean.  Would  the  mere  cere- 
monial be  potent  apart  from  the  august  doctrine  it  enshrines? 
How  about  similar  ceremonial  among  Episcopal  Ritualists?  Is  it 
availing,  apart  from  the  measure  of  actual  faith  its  promoters 
possess? 

No,  the  answer  to  the  questions  is  far  from  lying  so  near  the 
surface.  Antiquity  has  a  charm  for  some  minds  and  is  an  attractive 
force  in  conservative  circles  in  certain  parts  of  the  world;  not  in 
the  United  States,  however,  where  by  the  mass  of  men  it  is  usually 
flouted.  To  the  average  ISTew  Englander,  in  particular,  it  seems 
utterly  futile — a  new  Church,  like  a  new^  house,  being  better  than 


406  THE  GLOBE. 

an  old  one!    No  sentimental,  ancient,  ivy-covered  attractiveness  for 
him! 

The  charm  of  authority,  likewise — of  a  decisive  voice  speaking 
with  power  from  the  See  of  Peter — only  allures  a  few  of  the  weak 
or  wavering.  Eepublican  independence  takes  quick  alarm.  In  fine, 
whatever  attraction  these  forces  may  exert  is  for  other  lands  than 
ours;  nor  are  they,  anywhere,  more  than  the  merest  fraction  of 
the  whole  potency. 

The  sound  and  sensible  theology  of  Catholicism,  fitted  together 
in  every  part  and  welded  into  a  compact  and  beautiful  whole,  has, 
however,  great  weight  with  clear  minds,  who  come  upon  it,  per- 
haps, for  the  first  time.  Its  admirable  points  are  in  the  nature  of 
a  surprise.  To  Protestants,  imbued  from  childhood  with  an  idea 
of  "  the  errors  of  Eome,"  her  calm  and  dignified  presentation  of 
dogma  comes  with  a  force,  of  which  the  Roman  Catholic  himself 
can  have  but  faint  conception.  Receive  it  or  not,  the  stranger  feels 
he  has  come  in  contact  with  a  power.  And  though  this  is  beside 
our  topic,  as  exerting  no  occult  fascination,  it  is  satisfactory  to  find 
that  the  attraction,  of  whatever  kind  it  be,  has  a  solid  basis,  whereon 
the  unimaginative  and  judicial  intellect  can  truly  rest. 

It  is  not  too  much  to  say  that,  with  some  minds — and  those  of 
the  best — well-put,  systematic  dogma  quietly  advanced,  would 
prove  effectual,  for  the  very  reason  that  such  a  sword  needs  no  en- 
chantment for  its  blow. 

It  is  plain  that  we  must  seek  the  answer  to  our  questions  in 
regions  spiritual,  somewhere  among  the  unseen  forces  of  the  Divine. 
We  know  that  the  brooding  power  of  the  Holy  Ghost,  in  creative 
energy,  touches  the  human  soul  everywhere,  without  distinction; 
in  the  desert  or  amid  cloistered  silences;  also  in  a  Methodist  camp- 
meeting  or  amid  the  drums  and  tambourine  flare  of  the  Salvation 
Army.  Why  not  in  the  beautiful  Credos  and  Te  Deums  of  an 
ancient  Church?  Why  not  in  the  lives  of  saints  and  their  deeds 
of  charity?  Why  not  amid  a  glorious  ceremonial  and  the  ascend- 
ing prayers  of  believers?  "  Surely  this  power  from  on  high  is 
mystical  attraction  and  of  the  highest  tjrpe,"  says  the  Christian  of 
a  newer  fold.  To  him  this  is  sufficient  explanation  of  the  matter, 
and  he  utters  faithfully  the  general  voice  of  the  separated  brethren, 
in  suggesting  that  Protestantism  may,  not  unfairly,  be  called  a 
special  cultus  of  the  Holy  Ghost. 

The  Anglican  alone  rests  unsatisfied.     To  him  also  belongs  this 


THE     MAGNETIC  POWER  OF  ROME.  407 

belief,  in  all  its  fulness;  but  he  has,  likewise,  a  fine,  strong  con- 
ception of  something  more.  To  him  this  answer  seems  imperfect. 
If  it  cover  all,  he  argues,  why  is  there  not  like  magnetic  attraction 
among  other  bodies  of  baptized  believers?  There  is  something 
which  Rome  has,  which  they  have  not!  And  he  strives  to  find  it. 
His  brethren  describe  him  as  a  High  Churchman.  He  may  enter 
a  brotherhood  of  Anglicans,  or  call  his  sacramental  service  a  mass 
and  the  like;  but,  in  more  likelihood,  being  a  judicious  man,  he 
quietly  strives  to  imbue  his  people  with  more  of  Catholic  truth. 
He  is  feeling  after  that  mysterious  Presence  which  has  charmed 
the  love  and  devotion  of  the  Church  throughout  the  ages.  And 
his  search  of  Faith  is  rewarded  of  the  Blessed  Master;  in  some  im- 
perfect, mysterious,  spiritual  way  he  does  find  it.  Over  a  blind, 
wayward  path  he  may  indeed  be  journeying,  and  yet,  as  it  were 
from  afar  off,  he  catches  the  gleam  and  his  people  with  him. 

To  his  own  surprise — and  still  more  to  theirs — deeper  faith  and 
stronger  spiritual  vision  bear  practical  fruit.  A  larger  measure  of 
self-sacrifice,  more  devotion,  more  enthusiastic  interest  in  the  Mas- 
ter's work  begin  to  appear.  The  supreme  cause  works  its  effect. 
Moreover,  many  are  reconciled  thereby  who  would  otherwise  look 
upon  the  whole  as  a  mere  gorgeousness  of  religious  idolatry.  They 
apply  the  Lord's  own  test,  "  By  their  fruits  ye  shall  know  them," 
and  the  single-minded  clergyman  is  justified. 

Then  thoughtful  souls  begin  to  ask  the  why  and  wherefore. 
Tiiey  perceive  that  these  things  are  close  akin  to  the  experiences 
of  the  mediaeval  Church;  that  the  spiritual  strength  comes  from 
the  same  Source,  whence  the  devout  Catholic  has  drawn  it  for 
ages.  It  is  from  the  one  Fountain,  though  drinking-cup  and  path 
of  approach  differ. 

At  all  events,  they  are  conscious  of  being  strangely  and  strongly 
attracted.  Now,  "this  drawing,  felt  in  some  form  or  degree  by 
many  of  the  most  finely  tempered  souls,"  is  what  puzzles  Mr.  Hol- 
land. "  Is  it  from  the  true  center  of  all  spiritual  attraction?  "  he 
inquires.  Surely,  surely,  Mr.  Holland!  Whence  else  could  it  come? 
Is  there  any  phenomenon  at  all  resembling  it  elsewhere  in  the 
known  world?  And  if  not — if  the  perpetual  miracle  thus  enacted 
throughout  the  ages  be  unparalleled  in  sweetness  and  power — why 
doubt  its  Divine  origin?  It  is  in  regard  to  the  mode  of  the  Divine 
energizing  that  Christian  men  differ,  not  as  to  the  fact  itself,  on 
either  side,  human  or  Divine. 


40S  THE  GLOBS. 

As  I  understand  it,  though  theology  be  dangerous  ground  for 
mere  lay  thinkers,  the  Catholic  Church  does  not  deny  the  presence 
of  the  Holy  Ghost  in  her  highest  miracle,  the  Sacrifice  of  the  Mass; 
still  less,  elsewhere,  in  more  ordinary  modes  of  operation.  So  that 
she  covers  the  Protestant  ground  fully,  still  having  splendid  space 
for  more!  "No  man  cometh  unto  Me,"  said  our  Lord,  "except 
the  Father  draw  him."  In  another  connection  He  said,  "  And  /, 
if  I  be  lifted  up,  will  draw  all  men  unto  myself."  And  as  Catholic 
dogma  seems  to  be  that  the  three  Persons  of  the  Ever  Blessed 
Trinity  are  present  in  the  Divine  Sacrifice  by  virtue  of  their  unity 
in  the  Godhead,  the  question  as  to  the  source  of  attraction  seems 
sufficiently  and  overwhelmingly  answered. 

A  query  involving  less  theological  peril  is  that  of  the  strange 
human  experience  hinted  at  by  Mr.  Holland.  When  our  Lord, 
himself,  was  on  earth,  the  sacred  historian  declares,  "  there  was 
division  because  of  Him."  It  was  attraction  and  repulsion  from 
the  first.  This  strange  opposition,  this  conflict  between  light  and 
darkness,  has  been  going  on  ever  since.  I  do  not  believe  that  re- 
pulsion is  one  form  or  stage  of  attraction.  That  seems  to  me  like 
a  metaphysical  subtlety  or  sophism.  It  is,  indeed,  true  that  re- 
pulsion yields  to  attraction  so  often  and  with  such  sudden  reaction 
as  to  account  for  his  question.  The  miracles  of  grace  are  some- 
times such  that  we  are  confounded,  and,  in  our  amazement,  doubt 
their  extent  and  reality.  A  Saul  becomes  a  Paul  so  suddenly  that 
we  try  to  explain  the  transaction  by  minimizing  its  scope.  We 
say  to  ourselves,  "  Saul  of  Tarsus  could  not  really  have  been  the 
bitter  persecutor  he  declares  he  was!  Repulsion  was  only  one  form 
of  attraction  with  him!  "  But  no  such  plea  comes  from  the  Apostle; 
instead,  the  plain  confession  of  his  "  repulsion  "  as  a  sin.  "  Being 
exceeding  mad  against  them,  I  persecuted  them  even  unto  strange 
cities."  Nothing  could  have  turned  this  repulsion  into  the  con- 
trary attraction  save  the  light  from  heaven  and  the  voice  that  said, 
"  I  am  Jesus  whom  thou  persecutest!  "  The  change  from  repulsion 
to  attraction  is  no  easy  transition  like  that  from  "one  form  or 
stage  "  of  feeling  to  another — else  that  vision  were  needless.  But 
it  was  a  necessity;  for  heaven  never  wastes  a  miracle. 

The  idea  that  children  should  be  left  unbaptized  and  allowed 
to  stray  into  regions  of  repulsion — it  may  be  on  this  very  theory 
that,  in  order  to  the  final  attraction  the  stage  of  repulsion  must 
precede  it — is  fraught  with  direful  consequences.    For  Death  may 


^THE  MAGNETIC  POWER  OF  ROME.  409 

come  early  or  the  miracle  of  conversion  remain  nnwrought.  Truly, 
sophisms  have  their  clangers. 

We  have  now  to  consider  how  the  attraction  works  upon  souls 
and  precisely  what  it  is.  In  Mr.  Holland's  own  wordg,  "  What  is 
it  in  this  world-wide  association  which  so  powerfully  attracts  some 
and  repels  others?" 

Yet,  as  the  old  English  writer  accurately  and  quaintly  declares, 
"  There  are  some  and  other  some.''  Even  those  who  are  attracted 
present  widely  varying  types.  There  is  a  world-wide  distance  be- 
tween the  imaginative  school-girl  captured  by  what  she  believes 
to  be  a  miracle,  as  depicted  in  Madam  Dahlgren's  recent  Rosary 
article,  and  the  case  of  Cardinal  Manning.  Mark  the  comprehen- 
sive statement  of  the  latter.  "  This,"  he  says — the  drawing  of 
Eome — "  satisfies  the  whole  of  my  intellect,  sympathy,  sentiment, 
and  nature  in  a  way  proper  and  solely  belonging  to  itself."  That 
a  sound  and  superior  mind  should  find  a  solidity  most  restful  to  it- 
self in  the  compact  body  of  Catholic  dogma  we  have  already  ad- 
mitted; but  there  is  more  to  say.  The  Cardinal  does  not  stoj)  with 
a  cold,  intellectual  satisfaction.  The  demands  of  sympathy  and 
sentiment  are  also  met — he  avers — and  what  we  term  the  natural 
impulses.  To  say  truth,  many  of  these  same  doctrines  have  a  charm 
within  themselves,  a  beauty  of  feeling  and  fitness,  perfectly  dif- 
ferentiated from  logical  power  or  force  of  authority.  Take,  for 
examples,  the  ideas  of  Eeparation,  Perpetual  Adoration,  which  en- 
shrines much  of  Heaven's  own  eternal  blaze,  the  Grace  of  Union, 
Intercessory  Prayer  for  the  Living  and  the  Dead,  and  as  many 
more.  These  appeal  to  sympathy  and  sentiment,  though  they  be 
also  dogma.  What  more  beautiful  thought  than  that  of  a  possible 
Reparation  for  the  awful  sin  of  Earth,  day  after  day,  against  the 
Eternal,  His  holy  Name  and  Divine  Majesty?  What  stirs  native 
tenderness  of  feeling  like  the  sight  of  the  great  Church  Militant 
in  prayer  for  the  Dead?  Why  is  not  her  solemn  Requiem  Mass 
alike  beautiful  and  precious?  Many  of  the  veriest  doctrinal  truths 
are  thus  alive  with  light  and  hope. 

The  Protestant  naturally  asks,  "  Why  have  we  not,  also,  these?  " 
He  is  told  they  are  but  errors,  falsities  of  dogma — as,  indeed,  they 
may  be — the  polemical  brethren  must  decide  that!  but  no  one 
explains  the  charm.  Light  and  beauty  and  solace  for  souls  lie  in 
these  so-called  falsities.  That  is  our  puzzle,  and  likely  to  puzzle 
us  a  great  while  longer.    It  is  a  strange  phenomenon.    The  Script- 


410  THE  GLOBE, 

ure  says,  "  That  which  doth  make  manifest  is  light."  That  which 
sheds  forth  illumination  of  soul  and  spiritual  peace,  must  it  not 
be  of  the  True  Light,  and  from  it?  Can  error  do  this?  Did  error 
ever  do  it?  "  Herein  is  a  strange  thing,"  said  the  blind  man,  after 
his  cure,  to  the  disapproving  crowd,  "  ihat  ye  know  not  whence 
He  is — and  yet,  He  hath  opened  mine  eyes."  The  fact  of  the 
miracle  was  its  own  argument.  He  could  see — see  beautiful  and 
bright  things  which  he  never  saw  before!  Is  it  not  thus  with 
the  soul,  brought  in  contact  with  these  rich  and  vivifying  doc- 
trines? The  charm  seems  to  lie  in  the  fact  that  the  dogma  is 
"  all  glorious  within"  that  it  reaches  sympathy  and  sentiment 
through  the  intellect — a  thing  which  is  not  true  of  Calvinism,  with 
its  cold,  and  in  some  measure  convincing  power,  or  of  the  Anglican 
"  Thirty-nine  Articles." 

In  point  of  fact,  no  error,  admittedly  such,  ever  had  this  gift 
of  grace  and  comfort.  From  the  Arian  heresy  to  modern  Inger- 
sollism  and  Madame  Eddy's  Christian  Science — from  errors  of 
practice  like  religious  persecutions,  be  tliey  of  the  Inquisition  on  the 
one  hand  or  Salem  witch-burnings  on  the  other — from  all  these, 
I  say,  there  has  been  no  radiation  of  light  and  peace.  Nor  has  the 
human  soul  ever  found  rest  therein.  Truth  and  righteousness  bring 
forth  the  fruits  of  the  Spirit,  sown  in  peace  and  ripening  into  joy 
unspeakable.  This,  on  the  other  hand,  will  hardly  be  disputed. 
But,  viewed  in  the  light  of  these  two  statements,  is  not  "  the  mag- 
netic charm  of  Rome"  something  m.ore  than  a  curious  fact?  Is 
it  not,  even,  a  forceful  argument? 

Of  course  the  attractiveness  of  Eonie  being  multifold  and  the 
moods  and  tempers  of  men  equally  diversified,  curious  complica- 
tions result.  Approaching  the  skeptic  here  and  the  enthusiast 
there,  what  charms  the  one  repels  the  other.  To  Madame  Dahl- 
gren's  miracle  her  wise  and  learned  father  only  said,  "  Fudge! " 
adding  that  he  "  had  no  time  to  investigate  hallucinations."  Yet 
his  position  was  more  untenable  than  hers — faith  being  a  positive 
and  doubt  a  negative  force — to  condemn  without  knowledge 
swerves  as  far  from  balanced  good-sense  as  to  receive  without  in- 
quiry; the  faith-cure  itself  being  as  old  as  the  world. 

For  many  people  the  practices  of  Rome  have  strong  fascination. 
Such  persons  are  usually  indifferent  to  dogma — even,  in  some  cases, 
scornful  of  it! — but  the  kindly  ministrations  of  Charity  Sisters, 
the  lives  of  prayerful  nuns,  the  benevolence  of  a  good  Franciscan, 


THE  MAGNETIC  POWER  OF  ROME.  411 

the  self-denials  of  a  Trappist  embody  for  them  the  magnetic  charm. 
They  feel  that  something  Divine  inspires  all  this;  that  some  hidden 
Light  illumines  these  strange  souls,  these  lives  which  are  not  the 
common  lives  of  humanity.  The  missionary  priest,  toiling  in  lone- 
liness amid  trials  and  privations,  is  an  object-lesson  of  self-sacrifice, 
and  many  are  drawn  to  him  and  his  Master,  they  know  not  how. 
It  is  the  power  of  the  Cross,  unfelt,  perchance,  in  dogma,  yet  mani- 
fest in  living  light. 

Her  actual  religious  practices,  too,  even  in  small  things,  have  a 
wide-spread  charm.  Take  Millet's  picture  of  "  The  Angelus,"  for 
example;  can  anything  more  lovely  be  imagined?  A  shrine  of 
the  Blessed  Virgin  in  a  lowly  home,  a  peasant-woman  of  Normandy 
with  her  beads,  a  village  priest  showering  benedictions  on  his  flock, 
are  all  studies  for  the  man  who  would  know  something  of  the  fas- 
cination Eome  daily  exerts.  The  painter  catches  the  picturesque 
beauty  for  his  canvas,  the  poet  feels  it  supply  his  analogous  need, 
the  Protestant  admires,  though  he  turns  gravely  away.  The  Faith 
of  the  Church,  as  expressed  in  these  little  things,  has  its  reward. 
The  world  is  blest,  and  even  the  Protestant  bows  his  head  for 
heavenly  benediction,  glad  to  feel  there  is  something  he,  too,  can 
receive. 

That  the  special  devotion  of  Catholics  to  the  Blessed  Virgin 
contributes  immensely  to  the  general  charm  will  hardly  be  ques- 
tioned. The  beautiful  vision  that  has  floated  over  the  world  through 
all  the  Christian  centuries  of  a  Virgin-Mother,  sweet  and  pitiful, 
with  a  comprehension  of  that  world  in  its  deeper  needs  and  power 
to  meet  those  needs  through  intercession  with  the  Almighty,  is  a 
vision  the  distressed  world  will  surely  cling  to.  It  has  a  hold  upon 
the  heart;  its  might  of  love,  a  force  past  reckoning  and  past  strug- 
gling with.  It  conquers  hardened  men  and  degTaded  women;  its 
womanly  pity  weaving  a  spell  of  light  and  up-lift.  "  The  drawing 
of  Rome,"  here,  is  a  drawing  up  into  the  heavens,  where  Dante  saw 
the  Madonna,  as  he  says  in  his  Paradiso.  Our  ideals  of  virginity 
and  maternity  find  in  her  their  best  and  purest  expression;  so  that 
"  men  of  good-will " — whatever  their  position  theologically — fol- 
low the  lead  of  Holy  Scripture  and  call  her  "  Blessed."  There  is 
no  more  potent  factor  in  our  whole  problem  than  this  devotion 
paid  her  by  Catholics  in  every  age  and  clime;  its  "  magnetic  charm  '* 
being  the  unfailing  inspiration  of  a  crowned  and  glorified  woman- 
hood. 


412  THE  OLOBE. 

It  is  not  this  attractiveness,  however,  or  anything  of  a  more 
general  nature,  in  the  sphere  of  Catholicism  that  Mr.  Holland  has 
in  mind.  The  great  center  of  all  Catholic  worship — the  Sacrifice 
of  the  Mass — is  the  true  source  of  her  power.  This  he  perfectly 
comprehends.  Spreading  out  in  streams  of  beauty  it  floods  all 
lesser  ceremonial  with  its  own  splendor,  being  the  Alpha  and 
Omega,  the  beginning  and  end,  the  first  and  the  last. 

It  attracts  some  and  repels  others — true,  Mr.  Holland! — where 
the  Divine  One  is  not  Saviour,  he  is  Judge.  The  human  soul  must 
make  either  sweet  submission  or  the  great  Refusal.  It  is  an  intense 
demand,  not  to  be  evaded.  It  is  a  perfect  demand;  the  unspeak- 
able Love  will  have  all — or  nothing.  It  is  a  tender  demand — and 
conscience  has  a  fire  unquenchable,  remorse,  a  torrent  of  tears  for 
the  man  who — God  help  him! — is  repelled  by  the  tenderness  that 
would  lift  and  save  and  glorify. 

Perhaps  it  is  this  immediate  Presence  of  the  Lord  which,  in  the 
Roman  Church,  serves  to  accentuate  the  demand  He  everywhere 
makes  of  the  children  of  men.  The  Divine  voice  may  come  from 
her  altars  with  a  deeper  thrill,  to  interior  souls,  especially,  trained 
to  habitudes  of  faith.  Even  the  stranger  catches  the  inspiration 
— in  a  glimmer,  as  it  were — through  the  puzzle  of  a  strange  service, 
the  seeming  babble  of  a  foreign  tongue.  Can  the  magnetic  silence 
and  the  throbbing  music-voice,  which  alike  stir  the  depths  of  his 
being,  have  other  complete  or  profound  explication?  Can  we  do 
else  than  say  with  the  Apostle,  "  It  is  the  Lord  "  ? 

As  a  matter  of  antecedent  likelihood,  is  it  not  in  keeping  with 
other  modes  of  Divine  action?  Would  He  not  thus  softly  signify 
His  presence?  How  else  could  He  speak  to  mere  mortals?  How 
better  commune  with  their  dull  spirits?  How  else  inspire  and 
comfort  them?  How  else  say,  "Peace,  it  is  I"  ?  Invisibly  He 
must  come,  if  at  all!  Gently,  gloriously,  spiritually,  speak!  Silent- 
ly, imperceptibly,  as  the  sunlight  the  flower,  turn  the  repellent, 
wilful  spirit  of  man  toward  and  unto  Himself! 

Is  not  this  "  the  drawing  of  Rome  "  ?  Or  do  we  need,  in  the 
premises,  further  light  from  the  "  polemic  Anglican  "  ? 

Gardiner,  Me.  Caroline  D.  Swan. 


r 


ABOUT  SHELVING  PROTESTANT  PARSONS.  413 

MARY'S  JOY. 


With  deeper  fire  than  that  of  Bethlehem's  star 
Glowed  Mary's  heart  as  on  the  Holy  Child 
She  gazed  and  saw  within  his  eyes  so  mild 

The  peace  on  earth  swift-echoing  afar. 

Glad  angels  held  the  gates  of  heaven  ajar, 
Watching  in  love-lit  rapture  when  she  smiled. 
0  Mary,  Jesu,  pure  and  undefiled, 

No  sin  or  wrong  your  holiness  can  mar. 

To  touch  his  baby  hands,  his  lips  to  kiss, 
And  worshipful  to  fold  him  to  her  breast. 
Such  awe  maternity  again  ne'er  finds. 
Thou  Virgin  Mother,  the  divine  behest 
That  made  this  Child  thine  own  and  all  mankind's. 
Gave  thee  a  joy  transcending  human  bliss. 

Abigail  Taylor. 


ABOUT  SHELVING   PROTESTANT   PARSONS. 


During  the  past  few  months  there  has  been  any  amount  of  wise- 
acre moral  gush  going  the  rounds  of  the  so-called  religious  and 
some  of  the  quasi-literary  papers  of  the  East  touching  the  sup- 
posed sacrilegious  habit  that  the  Protestant  churches  are  said  to 
have  fallen  into  of  "  shelving  "  their  preachers  who  are  over  fifty 
years  of  age. 

I  wish  to  point  out  the  fact  that  this  wild  cry  of  "  mad  dog  "  has 
much  more  of  sensation  than  of  truth  in  it;  to  point  out  the  strik- 
ing contrast  between  the  Catholic  and  Protestant  churches  in  this 
particular,  and  to  emphasize  the  real  cause  of  the  Protestant  evil 
complained  of — as  far  as  the  evil  really  exists — and  to  intimate 
wherein  a  cure  for  this  evil  may  be  found. 

The  venerable  Theodore  Cuyler  seems  to  have  been  the  leader 
in  this  holy  war  against  the  so-called  wickedness  and  ingratitude 
of  modern  Protestant  churches,  and  yet  he  himself  is  a  striking 
example  of  the  general  falsehood  of  the  complaint  named,  for  dur- 
ing many  long  years  after  he  was  fifty  years  of  age  his  following 


414  THE  GLOBE. 

was  stronger  and  more  appreciative  than  during  the  earlier  years 
of  his  ministry. 

I  am  not  now  as  familiar  with  the  movements  of  Protestant 
churches  and  pastors  as  I  was  thirty  years  ago,  but  I  am  satisfied 
that  the  roots  of  the  evil,  as  far  as  it  exists,  must  be  sought  in  the 
changed  and  changing  spirit  and  work  of  the  Protestant  ministry 
quite  as  much  as  in  the  changed  and  changing  attitude  of  the  people. 
Like  people,  like  priests,  the  world  over;  and  in  order  to  bring  out 
this  thought  more  clearly  I  will  glance  at  a  few  of  the  leading 
clergymen  of  our  larger  cities  a  generation  or  more  ago.  Certainly 
they  were  not  then  shelved  at  fifty  years  of  age. 

A  generation  or  more  ago,  when  Socinian  Unitarianism  was  still 
a  power  in  Boston,  Drs.  Robinson,  Gannett,  and  Ware,  and  later 
Drs.  James  Freeman  Clarke  and  Peabody,  were  all  stronger  in  their 
influence  and  in  the  affectionate  regard  of  their  people  when  they 
were  from  fifty-five  to  sixty-five  years  of  age  than  during  the  earlier 
years  of  their  ministry. 

During  the  same  period  Dr.  Bacon  of  New  Haven  and  Dr.  Bur- 
ton of  Hartford  were  the  ablest  and  most  appreciated  Congrega- 
tional pastors  in  those  cities  when  their  own  lives  were  approaching 
the  well-won  rewards  of  three-score  years. 

In  New  York,  during  the  same  generation,  the  venerable  Dr. 
Tyng  of  the  Episcopal  Church,  Dr.  Thompson  of  the  Broadway 
Tabernacle,  Dr.  William  Adams  of  the  Madison  Square  Presby- 
terian Church,  Dr.  Chapin  of  the  Broadway  Universalist  Church, 
Dr.  Hitchcock  of  the  Union  Theological  Seminary,  New  York,  and 
Henry  Ward  Beecher  and  Theodore  Cuyler  of  Brooklyn,  when  way 
past  fifty  years  of  age,  were  all  greater  powers  in  their  Protestant 
pulpits  than  any  of  the  rising  brood  of  youngsters  could  claim  or 
hope  to  be,  and  they  were  well  loved  and  well  supported  by  their 
admiring  congregations. 

In  Philadelphia  the  same  general  truth  holds  good  of  the  gen- 
eration in  question.  Rev.  Albert  Barnes  of  the  Washington  Square 
Presbyterian  Church,  Rev.  Dr.  Boardman  of  the  then  Walnut 
Street  Presbyterian  Church,  Rev.  Dr.  Chambers  of  the  then  First 
Independent  Church,  and  Rev.  Dr.  Furness  of  the  First  Unitarian 
Church  were  all  in  their  prime,  able,  alert,  popular,  successful, 
loved  and  honored  by  their  people,  and  still  drew  full  houses  of  ad- 
miring listeners  when  they  were  past  sixty  years  of  age;  and  the 
last  named — Rev.  Dr.  Furness — was  still  the  most  eloquent  and 


r 


ABOUT  SHELVING  PROTESTANT  PARSONS.  415 


the  most  appreciated  Unitarian  minister  in  the  United  States  when 
he  was  long  past  seventy  years  of  age. 

Indeed,  there  are  successful  ministers  in  the  United  States  to- 
day who  are  close  in  the  neighborhood  of  eighty  years  of  age, 
but  they  are  of  the  past  generation  of  parsons — men  who,  besides 
being  sincere  in  their  faith,  were  well  content  to  remain  as  pastors 
over  the  same  flock  that  called  them  in  the  early  years  of  their 
ministry,  and  were  not  forever  itching  for  larger  salaries  and  more 
fashionable  congregations. 

Now  distinctly  that  generation  of  Protestant  preachers  has 
passed  or  very  nearly  passed  away,  and  in  their  old  places  we  have 
the  noisy,  reform,  rhetorical,  and  soulless  nobodies  who  attempt 
to  fill  the  same  pulpits  in  our  day.  And  here  is  where  the  shoe 
pinches,  and  here  is  the  root  of  the  evil  complained  of  by  the  parties 
named. 

Instead  of  studying  the  Scriptures  in  order  to  understand  their 
meaning  and  to  be  inspired  by  the  spirit  of  the  ancient  prophets 
and  the  Apostles  of  our  Lord,  the  present  generation  of  pulpit 
orators,  so  called,  have  studied  the  long  ago  exploded  theories  of 
socialism,  total  abstinence,  sociology,  and  Herbert  Spencerism,  and 
above  aU  have  studied  how  to  get  at  more  lucrative  parishes;  have 
learned  how  to  swing  their  arms  and  roll  their  voices  at  so-called 
schools  of  elocution,  have  learned  the  long-winded  and  over-diluted 
language  of  Emersonian  transcendentalism,  and  so  expect  to  float 
heavenward  as  well-filled  windbags  and  draw  their  followers  after 
them  by  selling  seats  to  the  highest  bidders;  and  the  average  con- 
gregations of  our  new  generation  have  changed  quite  as  basely  as 
their  pastors. 

Meanwhile  the  average  salaries  of  ministers  have  been  greatly 
increased,  so  that  churches  which  used  to  pay  the  men  I  have 
named  anywhere  from  $2,000  to  $3,000  a  year  now  pay  their 
bloated  and  blatant  successors  anywhere  from  $4,000  to  $6,000 
a  year. 

Meanwhile,  also,  the  parsons  themselves,  having  neither  religion 
nor  natural  gifts  of  any  superior  character,  have  ceased  to  be  loved 
by  their  congregations,  have  simply  become  rhetorical  phono- 
graphs for  the  sensational  filling  and  rental  of  pews;  in  a  word, 
have  grown  to  bear  precisely  the  same  relation  to  Protestant  con- 
gregations that  actresses  and  actors  bear  to  theatrical  managers, 
and  as  soon  as  the  star  or  stock  phonograph  ceases  to  draw  a  crowd 


416  THE  GLOBE. 

of  so-called  pious  and  gaping  fools,  a  n«w  parson— that  is,  a  new 
human  phonograph — must  be  introduced  and  the  old  one  thrown 
aside.  The  pews  must  be  filled,  revenues  must  be  raised,  and  if  the 
old  phonograph  cannot  do  this,  shelve  the  machine,  certainly,  say 
the  trustees,  and  get  one  with  a  Talmage  rattle  and  twang,  or  one 
with  a  Beecher  strut,  a  man-machine  with  peculiarity  of  voice  or 
manner,  that,  like  a  scraped  and  whitewashed  elephant,  he  may 
draw  a  crowd  for  a  while. 

Like  people  like  priest,  as  we  said.  The  parson  is  seeking  money 
and  notoriety,  and  the  people  are  seeking  a  parson  that  can  raise 
the  wind.  Under  these  circumstances,  it  seems  to  me  as  imper- 
tinent as  it  is  unjust  for  the  phonograph  parsons  to  complain  that 
the  congregations  will  not  use  them  when  their  voices  have  grown 
squeaky  and  their  hinges  rusty  with  age  and  with  general  yell- 
ing. 

Managers  understand  that  theatrical  stars  lose  their  voice  powers 
after  a  certain  age,  and  the  stars  usually  understand  this  also. 
Owners  of  race-horses  do  not  expect  old  horses  to  race  like  young 
ones,  and  if  the  parsons  of  our  day  have  reduced  their  profession 
— as  I  hold  they  have  done — to  the  level  of  dramatic  performances 
or  to  the  level  of  the  race-course — where  the  winnings  depend  upon 
the  prime  condition  of  the  muscular  organs,  and  not  upon  the 
sublimities  of  thought,  the  depth  and  sincerity  of  faith  and  heart, 
not  upon  the  power  of  the  preacher  to  instruct  and  guide  the  hu- 
man soul — for  what  human  Protestant  soul  wants  or  needs  to  be 
instructed  or  guided  any  more — ^why  should  they  complain  because 
their  managers,  the  trustees  of  the  churches,  take  them  at  their 
own  estimate  and  shelve  them  in  due  season? 

As  far,  therefore,  as  the  complaint  named  is  true,  I  look  upon 
the  fact  as  a  righteous  retribution  of  heaven — a  deserved  humilia- 
tion for  a  set  of  men  who,  while  claiming  to  be  ministers  of  the 
Lord  Jesus  Christ,  are  too  often  the  veriest  worldlings  of  pride,  sen- 
suality, and  selfishness.  Hence  they  must  take  their  chances  with 
other  men  of  the  world,  and  especially  with  those  men  and  women 
whose  drawing  powers  depend  upon  the  prime  condition  of  their 
muscular  system,  as  I  said.  In  truth,  the  case  is  worse  than  this, 
for  while  men  of  any  natural  force  of  thought  or  any  natural  gifts 
of  oratory  can  and  do  hold  those  powers  and  can  and  do  wield  them 
in  masterful  fashion  well  up  to  their  seventieth  year,  the  mere 
phonograph  rhetorician — engaged  in  the  ministry — wears  himself 


ABOUT  SHELVING  PROTESTANT  PARSONS.  417 

out  by  his  own  shallow  falseness,  and  is  apt  to  be  good  for  nothing 
and  less  than  nothing  after  he  is  fifty  years  of  age. 

To  my  mind  the  root  of  this  evil  is  deep  in  our  modern  system 
of  school  and  college  training,  in  our  false  political  economies,  in 
our  total  and  infernal  shallowness  of  soul  and  lack  of  loyalty  to 
truth  in  all  lines;  and  I  do  not  look  for  any  general  improvement 
in  Protestant  methods  and  life  until  the  very  lie  of  Protestantism 
[has  been  generally  acknowledged,  repented  of,  and  forsaken. 
Neither  do  I  look  for  any  permanent  improvement  in  our  social 
and  national  life  until  the  essential  lie  at  the  heart  of  the  French 
Revolution  and  the  American  Revolution  has  been  seen,  admitted, 
repented  of,  and  forsaken  by  the  so-called  advanced  nations  of  mod- 
ern civilization  to-day;  and  how  far  we  are  from  all  this  may  be 
imagined  when  only  now  and  then  do  I  find  any  man  of  sufficient 
insight  to  see  and  understand  how  radical  are  the  blows  of  the  axe 

am  laying  at  the  root  of  our  modern  upas-tree  of  Protestant  and 
"democratic  and  eternal  falsehood. 

Shelve  your  seedy  parsons  by  all  means;  shelve  your  seedy  .poli- 
ticians by  all  means.  If  the  genius  of  modern  civilization  is  purely 
a  matter  of  athletics — why,  let  the  scorchers  take  the  prizes  and 
go  to  the  devil  where  they  belong. 

As  far  as  I  can  see  there  is  still  room  and  work,  and  bread  and 
honor,  though  perhaps  with  suffering  and  sorrow — as  of  old — for 
[all  men  of  genuine  character  and  ability  in  this  world,  and  I  am 
quite  willing  to  risk  their  chances  in  the  world  to  come. 

In  a  word,  as  far  as  the  complaint  named  is  true,  Protestant  par- 
sons over  fifty  are  shelved  because  they  are  in  no  sense  fit  repre- 
sentatives of  the  Master  they  profess  to  serve,  and  because  the  age 
in  which  we  live  cares  a  great  deal  more  for  football,  baseball,  bi- 
cycles, theatres,  gambling,  lust,  money-making,  and  every  lowest 
form  of  vice  and  hypocrisy,  than  it  cares  for  God  and  truth  and  the 
Saviour  of  the  world. 

Like  people  like  parsons;  both  are  joined  to  their  ideals,  and 
the  sooner  the  Almighty  sets  about  that  world-wide  shelving  of 
liars  and  imbeciles  now  sitting  on  the  thrones  and  altars  of  this 
world  the  better;  I  for  one  shall  be  pleased.  I  gladly  admit,  in 
fact,  positively  assert,  as  of  my  own  knowledge  and  experience, 
that  there  are  many  splendid  exceptions  to  the  general  character- 
ization of  the  Protestant  ministry  here  given. 

In  the  first  place,  there  are  still  living  many  representatives  of 
VOL.  VII.— 28. 


418  THE  GLOBE. 

the  last  generation  of  Protestant  parsons,  men  ranging  all  the  way 
from  fifty  to  eighty  years  of  age,  gifted,  consecrated,  and  as  ear- 
nest in  their  work  of  preaching  the  truth  and  trying  to  save  souls 
as  are  any  of  the  best  priests  in  the  Catholic  Church — and  they 
are  not  shelved  either.  In  the  next  place,  we  can  say  just  as  posi- 
tively that  among  the  newer  and  more  rhetorical  and  more  worldly 
generation  of  youngsters  there  are  exceptionally  good,  devoted,  and 
gifted  men  in  all  sects  of  the  Protestant  ministry;  but  these  are 
the  exceptions,  and  the  rank  and  file  are  a  low-browed,  shallow, 
and  noisy  set  of  men,  without  natural  refinement  and  still  more 
painfully  without  any  supernatural  or  spiritual  power. 

The  Young  People's  Christian  Endeavor  humbuggery  could  not 
kick  its  heels  so  high  or  make  such  a  figure  in  our  effete  Protes- 
tantism if  the  modern  Protestant  ministry  were  much  other  than 
a  sham  and  a  show. 

Hence,  instead  of  complaining  of  the  shelving  of  Protestant  par- 
sons over  fifty  years  of  age,  I  rejoice  in  the  fact,  as  far  as  it  is  a 
fact,  and  pray  God  for  such  new  and  universal  scourgings  of  the 
money-changers  out  of  Christ's  temples  everywhere  as  shall  give 
true  men  and  true  women  a  chance  to  breathe  again. 

Here,  however,  I  wish  to  call  attention  to  the  striking  contrast 
between  the  average  ministry  of  the  Protestant  churches — so-called 
— and  the  average  priesthood  of  the  Roman  Catholic  Church,  es- 
pecially in  the  matter  referred  to. 

In  the  first  place,  I  understand  that  by  reason  of  the  hard  work 
and  the  sacrifices  required  of  young  priests  and  of  students  for  the 
priesthood  only  a  very  small  proportion  of  priests  ever  reach  the 
age  of  fifty  years;  but  my  experience  has  taught  me  that  whether 
young  or  old  these  men,  in  more  than  ninety  cases  out  of  a  hun- 
dred, are  full  of  faith,  full  of  zeal  for  righteousness  and  truth,  full 
of  that  willingness  characteristic  of  their  Master  and  all  His  true 
followers — to  sacrifice  their  lives  for  the  good  and  salvation  of  the 
souls  committed  to  their  care,  and  everywhere  throughout  the 
Church  the  evidences  are  palpable  that,  recognizing  the  fact  that 
faith  and  thought  and  every  power  of  ministering  for  the  good 
of  souls,  increases  with  the  years  of  a  faithful  soul,  the  Church 
honors  most  those  who  have  passed  the  age  at  which  Protestant 
parsons  are  said  to  be  shelved,  and  it  is  just  as  palpable  that  as  far 
as  faithful  Catholics  allow  themselves  to  depend  upon  human  in- 
strumentality in  seeking  and  receiving  the  graces  of  heaven  for 


r 


ABOUT  SHELVING  PROTESTANT  PARSONS,  419 


their  souls,  they  love  and  revere  most  the  priests  whose  locks  are 
gray  and  whose  voices  mayhap  are  weakened  a  little  by  the  stress 
of  labor  and  of  years. 

Would  to  God  I  could  make  this  distinction  between  the  atti- 
tude of  the  Protestant  and  Catholic  clergy  toward  their  people 
and  of  the  people  toward  the  clergy  clear  to  every  Protestant  in 
the  world.  I  am  not  saying  that  all  priests  are  saints  or  that  all 
Catholics  revere  them.  In  the  main,  however,  the  priest  is  there 
to  instruct,  to  guide  the  conscience  and  the  will  in  all  duty,  and  the 
people  gladly  recognize  their  need  of  his  guidance,  and  hence  the 
older,  the  more  venerable  the  priest,  and  the  greater  his  experience 
in  virtue  and  wisdom,  the  more  loved  and  the  more  welcome  is  he 
in  his  ministries  to  every  true  Catholic  soul. 

Good  and  noble  and  venerable  priests  write  me,  however,  that 
there  is  a  small  but  perhaps  a  growing  class  of  worldly  and  rhetorical 
priests  even  in  the  Catholic  Church;  but  I  take  it  that  these  men 
are  only  the  exceptional  Judases  of  our  day,  and  that  they  are  in 
a  very  small  minority.  Yet  the  follies  of  the  age,  the  lies  of  the 
age,  the  sophistries  of  the  age,  the  Americanisms  of  the  age,  are 
so  numerous  and  so  inviting  that  there  may  be  more  danger  than 
we  dream  of  in  this  modem  tendency  toward  what  is  called  a  lib- 
eral and  fashionable  and  rhetorical  priesthood.  Let  us  hope  not, 
and  may  the  day  soon  dawn  when  our  priests,  being  charged  with 
a  new  and  apostolic  fervor  of  righteousness,  and  our  people  filled 
with  new  longings  for  purer  lives  and  a  sweeter  charity,  the  gospel 
of  the  Son  of  God,  as  expounded  by  His  only  Catholic  and  Apos- 
tolic Church,  may  kindle  the  world  afresh  with  the  light  and  glory 
of  the  Cross  until  Protestant  and  pagan  nations,  and  even  infidel, 
upstart,  self-willed,  conceited,  self-righteous,  and  bragging  Yan- 
keedom  may  really  be  brought  to  its  knees  in  humble  faith  and  in 
willing  and  glad  submission  to  the  light  and  authority  of  this  one 
and  only  true  Church  of  the  Eternal  and  Living  God.  Then  what 
a  shelving  of  Protestant  parsons  there  will  be,  and  what  rejoicings 
in  earth  and  in  heaven  by  reason  of  the  same. 

William  Henet  Thorne. 


420  THE  OLOBE. 


HILDEBRAND  THE  GREAT— POPE  GREGORY  VII. 


"Nothing  can  be  great/'  says  Longinus,  "the  contempt  of 
which  is  great."  Neither  wealth  nor  honor  gives  a  man  a  title  to 
greatness,  for  one  of  the  very  marks  of  greatness  of  mind  is  to 
despise  these  gifts  of  fortune  and  to  be  above  all  desire  of  them. 
True  greatness  is  not  bound  to  any  particular  class;  it  often  shines 
out  from  the  by-paths  of  life,  manifests  itself  under  the  pressure 
of  poverty  and  distress,  amidst  the  jeers  and  indignation  of  the 
world.  No  man  whose  sentiments  or  actions  are  little  and  grovel- 
ling is  deemed  great,  but  he  whose  soul  is  lofty,  whose  heart  rises 
superior  to  misfortune,  he  only  is  truly  great. 

Of  such  stamp  of  character  was  St.  Gregory  VII.,  called  also 
by  his  family  name  Hildebrand.  His  was  a  peculiar  grandeur,  and 
his  place  in  history  a  peculiar  elevation.  His  life  was  like  a  climax 
of  greatnesses,  moral,  intellectual,  and  political,  each  one  impress- 
ing us  more  favorably,  till  disposed  together  they  form  something 
sublime.  As  a  youth  he  gave  up  human  honors  to  follow,  through 
affection,  Gregory  VI.;  as  a  man  he  evidenced  a  glorious  magnan- 
imity in  defence  of  spiritual  supremacy;  as  a  Pontiff  he  hurled 
defiance  at  an  antagonistic  world,  alone  and  independent  in  his 
assertion  of  Religion's  rights.  Thus  it  would  seem  to  all  right- 
minded  men,  Hildebrand's  name  stirring  up  within  their  souls  the 
most  vivifying  memories,  while  to  many  a  mind  it  savors  of  evil 
omen. 

It  is  a  great  pity  that  modem  writers  like  Villemain  have  been 
so  far  derelict  to  justice  and  truth  as  to  mould  their  judgment  of 
Catholic  heroes  according  to  their  predilections;  it  is  a  burning 
shame  also  that  many  a  so-called  liberal  Catholic  has  followed  their 
standard.  Such  is  not  writing  history  conformable  to  its  lofty  pur- 
pose. If  personal  feeling  dictate  to  a  writer  the  measure  by  which 
he  is  to  picture  a  hero,  then  history  assumes  a  dangerous  aspect, 
and  if  writers  treating  prejudicially  the  character  of  St.  Gregory 
VII.  have  labored  to  engage  our  belief,  tlien  their  efforts  have  been 
malicious,  unworthy  of  credence,  and  dishonorable.  There  is  not 
in  the  whole  life  of  this  heroic  Pontiff  a  quality  more  apparent 
nor  more  generally  acknowledged  than  that  capital  attribute  in 
human  action — good  intention.     Why,  then,  with  a   property  so 


r 


HILDEBRAND  THE  GREAT— POPE  GREGORY  VIL     421 


agreeable  and  a  power  so  invaluable,  have  writers  blackened  his 
memory  with  the  loathsome  accusation  of  meanness  and  self- 
created  supremacy?  Again,  is  it  lawful  for  us  moderns  to  sit  down 
and  mete  out  judgment  on  the  conduct  of  mediaeval  personages 
according  to  our  present  views  of  life  and  our  present  rule  of  ac- 
tion? St.  Gregory  VII.  consented  to  the  deposition  of  Henry  IV. 
of  Germany,  and  because  he  committed  this  "foul  crime,"  have 
we  the  right  to  judge  his  action  inconsiderate  of  the  circumstances 
of  his  times,  his  extraordinary  power  and  his  office  of  Mediator-  be- 
tween Christian  nations?  If  such  be  the  case,  truly,  "  ccecis  er- 
ramus  in  undis." 

The  correct  view  which  history  presents  of  Gregory  is  that  of  a 
great  director  who  steers  successfully  the  doings  of  his  age  into 
the  channel  of  time,  and  the  scene  is  one  wherein  a  towering  genius 
and  a  gigantic  mind  predominate.  AVhether  psychologically  con- 
sidered in  the  sanctuary  of  the  souFs  feelings  and  thoughts  or 
viewed  in  the  bright  dramatism  of  the  statesman's  career,  Gregory's 
character  possesses  a  fascinating  glamour;  he  is  equally  the  sub- 
ject of  astonishment  and  reverence.  Placed  in  juxtaposition  with 
a  long  line  of  Papal  predecessors,  he  rises  above  all  in  his  rare 
union  of  golden  qualities.  For  soundness  of  judgment,  depth  of 
penetration,  and  firmness  of  principle,  he  surpasses  all  his  peers 
in  the  Papacy.  Perhaps  it  is  on  account  of  this  beautiful  array 
of  royal  attributes  that  he  has  ever  been  the  object  of  praise  and 
animadversion.  Hildebrand's  life  was  in  the  main  a  continued 
tempest,  but  to  meet  its  howling  winds  and  dashing  billows,  he 
possessed  an  unyielding  firmness  of  will.  He  was  aggressive,  but 
his  aggressiveness  centered  in  right,  and  when  spurred  on  by  the 
consciousness  of  justice  and  honesty,  only  then  did  his  mind,  dis- 
ciplined to  resistance,  overleap  impetuously  the  barriers  to  over- 
whelm opposition.  That  in  his  office  of  supreme  ruler  of  Christen- 
dom he  distinguished  not  between  prince  and  peasant;  that  with 
all  the  innate  vigor  of  his  being  he  fought  to  confirm  and 
strengthen  ecclesiastical  rights  and  privileges,  is  not  condemnable; 
for  if  there  be  a  duty  plain  to  the  conscience  of  a  Eoman  Pontiff, 
if  there  be  an  obligation  hallowed  by  all  that  is  just  and  true  in 
the  doctrine  of  the  Church,  it  is  that  of  resistance  to  the  lawless 
encroachments  of  the  civil  power.  What  Gregory  VII.  fought  and 
suffered  for  in  the  eleventh  century,  Leo  XIII.  contends  and  suf- 
fers for  to-day.    And  how  other  could  these  saintly  Pontiffs  act 


422  THE  OLOBE. 

after  swearing  at  the  foot  of  God's  altar  to  defend  His  Church  by 
every  vital  energy,  even  unto  death? 

Gregory's  name  is  glorious  and  immortal.  Yet  its  glory  and 
immortality  must  be  traced  rather  to  the  influence  which  his 
genius,  schooled  by  affliction  and  vicissitude,  has  exerted  over  the 
development  of  ecclesiastical  and  civil  power  than  to  the  hidden 
virtues  and  saintly  character  which  so  many  writers  have  been  at 
pains  to  asperse.  It  is  an  indisputable  fact  that  from  the  time  of 
St.  Gregory  VII.,  so  potent  was  the  revolution  which  he  effected 
in  Church  and  state,  so  fortunate  were  its  results,  that  a  distinct 
line  of  demarcation  was  drawn  between  the  spiritual  and  the  tem- 
poral arm,  the  independence  of  both  spheres  of  rule  was  guaran- 
teed, and  thus  society  plunged  into  disorder  and  contention  bent 
to  receive  its  coup  de  grace  from  men  who  knew  well  how  to  value 
his  example.  Yet  Gregory  VII.  established  no  new  dynasty;  he 
left,  however,  to  the  world  the  memory  of  his  giant  vigor  and  his 
devoted  zeal,  the  dying  declaration  of  his  love  for  justice  and  his 
hatred  for  iniquity.  Like  to  the  strong  and  sturdy  oak,  "the 
pride  of  the  forest,"  his  genius  expanded  with  time,  ever  increas- 
ing in  vigor,  acquiring  extension  by  the  displacement  of  less  worthy 
and  useless  surroundings,  until  at  length,  towering  in  majestic 
beauty  far  above  its  companion  works  of  nature,  it  symbolizes  in- 
dependence, fortitude,  and  perpetuity.  Or  like  the  rock  imbedded 
'neath  the  depths  of  an  ocean  waste,  surviving  the  wash  of  tempest 
and  storm,  Gregory  arises  grand  and  haughty  over  the  subsiding 
forces  of  revolution  and  chaos.  Such  he  was  as  statesman,  ruler, 
and  Pontiff. 

"  With  comprehensive  mind  and  truth  endowed, 
No  vulgar  passion  his  great  soul  control'd; 
Rich  in  the  science  that  a  priest  required. 
With  ardent  zeal  which  love  divine  inspired." 

St.  Gregory  appeared  when  the  world  was  in  a  state  of  transi- 
tion. In  earlier  days  from  Rome,  which  the  poet  called  Berum 
pulcJierrima  Roma,  had  gushed  forth  the  spring-tides  that  had  in- 
fused life  and  energy  into  civilization.  We  know  how,  from  her 
haughty  hills — those  symbols  of  her  arrogant  sovereignty — ancient 
Rome  ruled  the  world,  and  how  turreted  on  these  seven  mountain- 
tops  she  proudly  boasted  of  her  world-wide  dominion.  We  also 
have  read  how,  in  the  economy  of  the  world's  Eternal  Ruler,  this 


r 


HILDEBRAND   THE  GREAT— POPE  GREGORY  VIL      423 


Queen  of  the  Universe,  wrapped  in  her  drapery  of  luxury  and 
power,  was  forced  to  bend  her  haughty  head  to  the  sweet  yoke  of 
Christianity.  Centuries  of  unrestrained  empire  had  elevated  Rome 
unwisely  beyond  all  healthful  prudence,  and  it  was  some  impulse, 
more  than  a  natural  one,  which  drove  in  aftertimes  the  serried 
hordes  of  Goth,  Visigoth,  and  Hun  from  their  fastnesses  in  the 
very  heart  of  barbarism  down  to  the  golden  gates  of  Roma  sterna. 
Eome  gradually  falls.  She  never  dares  to  raise  her  head,  and  the 
student  of  history  may  vainly  look  and  fondly  peer  down  the  long 
vista  of  time  for  her  subsequent  rise;  he  must  despair  of  her  re- 
generation evermore,  till  the  sacred  Ldbarum  waves  high  over  her 
heaven-blessed  walls.  Then  Rome  awakens  from  her  lethargy,  and 
becomes  the  Pons  Sacradotii  and  Roma  felix.  She  again  rises  be- 
fore the  world,  but  devoid  of  the  false  glitter  of  her  ancient  ma- 
terial brilliancy.  Christian  and  free.  Peace  and  contentment  now 
smile  over  her,  till  restless  of  her  Western  home  she  seeks  an  abode 
in  the  Orient.  This  act  of  her  ruler  in  changing  the  seat  of  em- 
pire to  Byzantium  was  political  suicide,  and  as  the  years  go  on  she 
sinks  into  oblivion.  One  power  alone  preserves  strength  enough 
to  re-establish  rule,  and  that  power  was  the  Church.  An  inde- 
pendent realm  now  appears  above  the  horizon  of  anarchy,  and 
though  centuries  intervene  and  a  long  winter  of  darkness  settles 
over  the  earth,  it  does  not  die,  but  "  only  sleepeth." 

The  first  Pope  who  raised  the  Church  from  the  rending  influ- 
ences of  disorder  and  misrule  to  a  high  standard  of  union  and 
strength  was  Pope  Sylvester  II.,  the  first  Frenchman  whose  privi- 
lege it  was  to  attain  to  the  Pontifical  throne.  From  the  reign  of 
Leo  III.  a  wide  difference  had  existed  between  the  spiritual  and 
the  temporal  power.  Sylvester  II.  restored  the  former  harmony 
between  them,  and  though  Pope  had  to  depend  on  prince  for  aid 
and  support,  this  close  intimacy  did  not  for  many  years  prove 
prejudicial  to  the  interests  of  religion.  At  his  death  his  admirable 
work  was  undone,  and  party  clangor,  forced  for  years  to  be  silent, 
burst  forth  with  a  fury  that  exceeded  the  bounds  of  precedent  and 
parallel.  The  sacred  diadem  of  the  Church  became  the  object  at 
which  a  new  vandalism  grasped,  and  it  seemed  to  aim  at  the  total 
destruction  of  Christian  faith.  It  was  a  foolish  labor — this  attempt 
to  create  popes  unlawfully,  and  its  folly  was  a  curse  to  the  world. 

iVmidst  the  dissension  which  grew  thick  and  fast  in  the  bosom 
of  the  Church,  while  crime  and  disloyalty  polluted  the  office  of  the 


424:  THE  GLOBE. 

sacred  ministry,  a  great  Pontiff,  as  if  specially  missioned  by  Divine 
Providence  to  undertake  the  herculean  task  of  purifying  the  ranks 
of  the  clergy  and  checking  the  inroads  of  the  temporal  on  the  spir- 
itual sphere,  now  appeared  to  bear  the  honors  as  well  as  the  tribula- 
tions of  the  Papal  insignia.  At  this  stage  of  history,  St.  Gregory 
VII.  arises — a  massive  obelisk  over  the  wavering,  tottering  fabric 
of  mediaeval  polity  that  sinks  crushed  by  the  weight  of  its  moun- 
tainous excesses  in  Church  and  state.  The  beginning  of  the 
eleventh  century  gave  birth  to  the  man  who  was  thereafter  to  be 
the  glory  of  Italy,  the  pride  of  the  Church,  and  the  regeneration 
of  society.  Little  is  known  of  his  early  youth  save  that  he  was  of 
humble  origin,  and  yet  that  little  mirrors  his  future.  It  was  said 
that  while  a  child,  as  he  was  sitting  beneath  the  carpenter's  bench 
of  his  father,  he  so  disposed  the  shavings  that  fell  from  it  as  to  form 
these  words  of  the  Psalmist:  "  Dominahitur  a  mare  usque  ad  mare" 
a  wonderful  forecast  of  his  future  dignity.  Although  his  early 
years  are  shrouded  in  darkness,  we  may  well  suppose  that  many  a 
noble  inspiration,  many  a  longing  of  soul  must  have  come  over 
him,  and  living  as  he  did  under  the  golden  glow  of  the  incompar- 
able Tuscan  sunshine,  he  felt  all  the  soul-inspiring  sentiments 
which  the  deep,  soft  blue  skies  of  his  native  land  evoke.  His  times 
were  not  noticeable  for  intellectual  life,  and  if  many  a  dark  mist 
overhung  his  earlier  days,  he  seemed  not  to  come  under  its  influ- 
ence; he  was  providentially  fitted  for  greater  days  to  come. 

Gregory  began  the  drama  of  his  varied  life  early,  for  as  a  youth 
we  find  him  following  him  that  was  afterwards  Pope  Gregory  VI., 
his  teacher,  into  the  cloister  of  Cluny.  This  free-will  act  shows 
the  vitality  of  his  feelings.  Love  for  his  preceptor  and  spiritual 
father  draws  him  away  from  the  world;  this  same  transcendent 
vitality  animates  the  whole  of  his  memorable  career.  Later,  he 
makes  the  quick  transition  from  the  sombre  halls  of  Cluny  to  the 
brilliant  royalties  of  the  German  court.  Henry  III.  has  bidden 
him  to  come  and  instruct  his  heir;  the  king  recognized  in  him  al- 
ready that, 

"  His  were  the  loftiest  attributes  of  mind, 
The  solid  judgment  and  the  taste  refined, 
The  quick  perception  and  the  searching  scan, 
"Which  measures  motives  and  which  looks  through  man." 
The  young  Tuscan  monk  had  drunk  deeply  of  the  cup  of  religious 
life;   his  soul  was  uplifted;   his  thoughts  and  aim  enlarged;    his 


HILDEBRAND  THE  GREAT— POPE  GREGORY  VII.     425 

sympathy  for  his  first  love,  the  Church,  touched  anew;  he  was  now 
nerved  to  everlasting  conflict  for  the  right  and  the  true. 

When  Bruno,  Bishop  of  Toul,  was  nominated  to  the  Roman  pur- 
ple hy  Henry  III.  of  Germany,  he  besought  Hildebrand  to  ac- 
company him  to  Eome.  The  sage  monk  of  Cluny  picked  up  but 
one  golden  grain  from  Tradition's  stream,  and,  showing  it  to  the 
newly  proclaimed  Pope,  convinced  him  that  Roman  approbation 
and  Roman  votes  alone  elected  the  ruler  of  the  Church.  Bruno 
hearkened  to  this  counsel,  adopted  it,  and  was  crowned  Vicar  of 
Christ  under  the  title  of  Leo  IX.  He  selected  Gregory  for  his  prin- 
cipal adviser,  and  ruled  well  the  Church  of  God.  All  through  Leo's 
reign,  and  in  the  subsequent  pontificates  of  Victor  II.,  Stephen  IX., 
Nicholas  II.,  and  Alexander  II.,  Hildebrand  was  the  soul  of  the 
Papal  administration;  one  can  see  the  shaping  skill  of  his  genius 
in  the  papal  protest  against  civil  oppression,  in  the  condemnation 
of  the  prevalent  simony  and  clerical  incontinence,  and  in  the  con- 
stant endeavors  to  lift  up  from  the  slough  of  misery  and  long-last- 
ing degradation  the  household  of  faith.  History  gives  us  the  best 
panegyric  of  Hildebrand.  A  great  and  prominent  man  for  thirty 
years,  when  but  a  wish,  a  word,  would  have  placed  him  on  the 
Papal  throne,  he  expresses  neither.  His  matchless  humility  and  his 
marvelous  disinterestedness  are  but  the  lamp  which  lights  up  his 
beautiful  character.  What  a  suggestive  meaning  is  contained  in 
the  words  of  St.  Peter  Damian  who  called  him  "  the  impregnable 
shield  of  the  Roman  Church  " :  Inexpugndbilibus  Romance  Ecclesim 
dypeisj  domino  meo  Hildebrando. 

There  was  a  true  philosophy  in  all  that  Hildebrand  counseled. 
His  main  efforts  were  directed  toward  the  reformation  of  the  world; 
he  wished  to  re-Christianize  it  through  the  intervention  of  the 
Church.  He  saw  no  salvation  for  Christendom  only  in  so  far  as  it 
bent  submissive  to  religion,  and  to  wipe  out  the  dark  blots  which 
enemies  of  the  true  faith  had  forced  upon  the  Church  he  consid- 
ered the  grand  and  pre-eminent  achievement  of  the  Roman  Pontiff. 
Certainly  his  energy  and  firm  consistency  may  often  appear  too 
extremely  severe;  but  has  the  world  ever  witnessed  a  change  brought 
about  by  temporizing  measures  or  even  by  pure  philanthropy?  He 
arrayed  himself  against  the  Csesarism  of  his  times,  against  that 
political  doctrine  which  aimed  at  the  subversion  of  the  Church, 
and  in  attempting  this,  his  colossal  vigor  was  exercised  to  crush 
paganism,  for  the  state-craft  of  mediaeval  days  was  nothing  more 


426  THE  GLOBE. 

nor  less  than  the  old  pagan  policy  clothed  in  a  quasi-Christian 


By  the  unanimous  consent  of  the  Roman  clergy  and  people, 
which  was  after  a  long  delay  sanctioned  by  the  approval  of  Henry 
III.  of  Germany,  Hildebrand  was  enthroned  as  Pope  in  the 
Church  of  St.  Peter  ad  Vincula  on  June  29,  1073.  One  great 
victory  had  been  gained  by  his  election,  that  of  guaranteeing  to 
the  proper  electors,  the  Eoman  clergy  and  people,  the  right  of  se- 
lecting the  Roman  Pontiff.  Truth,  wisdom,  and  sanctity  had  shone 
from  all  that  Hildebrand  had  hitherto  done;  now  as  Gregory  VH., 
the  supreme  Pontiff,  these  were  to  receive  additional  lustre  in  the 
holy  conflict  which  he,  as  the  representative  of  right,  was  to  wage 
with  the  powers  of  blood  and  iron.  Scarcely  had  the  rejoicing  at- 
tendant on  his  coronation  died  away  before  the  war  began.  It  was 
the  giant  struggle  of  civilization  with  barbarism,  God's  cause  ar- 
rayed against  princely  and  priestly  lust  and  ambition.  Yet  even 
in  the  midst  of  this  terrible  warfare  we  find  Gregory  evincing  a 
wondrous  vastness  of  intellect — at  one  time  striving  to  secure  for 
poor  pilgrims  an  unrestrained  privilege  to  make  their  devotions  in 
the  Holy  Land,  at  another  contending  for  the  liberties  of  the  French 
prelates;  now  advising  paternally  the  rules  of  Central  Europe, 
again  instructing  the  wild,  untutored  Norsemen  and  the  degen- 
erate posterity  of  dark  Africa. 

Of  all  his  troubles,  the  one  for  which  personal  happiness  was 
sacrificed  was  his  conflict  with  Henry  IV.  of  Germany.  Gregory 
was  placed  in  a  very  trying  position;  he  was  forced  to  accommodate 
his  rule  to  the  confused  state  of  society;  he  had  to  cope  with 
attacks  from  temporal  rulers  from  every  side,  and  yet  he  felt  that 
he  was  bound  to  extirpate  from  the  sullied  bosom  of  the  Church 
the  scandalous,  cankerous  vices  of  simony  and  incontinency.  But 
he  faltered  not,  hesitated  not  to  begin  the  warfare  from  the  first 
instant  of  his  accession,  and  although  before  him  he  saw  naught 
save  persecution  and  violent  death,  he  was  deterred  by  no  obstacle 
of  power  or  human  respect  from  the  conscientious  fulfilment  of 
his  duty.  Should  we  marvel  to  see  him  hurl  anathema  at  prince 
and  bishop  alike,  when,  regardless  of  their  fealty  to  the  Church, 
they  buy  and  sell,  sacrilegiously,  divine  offices  and  sacred  things? 
St.  Peter  censured  and  condemned  the  author  of  simony;  could  his 
successor,  Gregory  VII.,  consistently  with  his  duties,  be  blind  to 
the  nefarious  proceedings  of  Henry  IV.  ? 


HILDEBRAND   THE  GREAT— POPE  GREGORY  VII.      427 

To  understand  the  cause  of  the  great  battle  that  Gregory  VII. 
waged  against  the  German  Emperor,  as  well  as  to  comprehend  the 
reason  of  his  differences  with  bishops  and  priests  in  different  parts 
of  Europe,  one  must  look  impartially  at  the  degraded  condition 
of  the  Church  in  his  times,  and  at  the  character  of  those  against 
whom  he  used  the  terrible  coercive  power  of  the  Church.  It  must 
be  remembered  that  there  was  one  leading  principle  according  to 
which  Gregory  dealt  with  kings  and  princes,  and  that  was,  so  soon 
as  rulers  went  outside  of  the  sphere  of  the  civil  power  and  en- 
croached on  ground  over  which  they  had  no  jurisdiction,  he,  in  his 
capacity  as  supreme  spiritual  ruler  of  the  world,  warned  them  of 
their  incompetency  and  injustice.  If  then  they  did  not  desist,  he, 
as  the  guardian  of  religious  liberty,  pronounced  their  usurpation 
sacrilegious,  and  when  necessity  demanded,  he  excommunicated 
them.  And  in  thus  limiting  the  bounds,  beyond  which  the  civil 
power  dare  not  move,  in  drawing  the  line  of  division  between  the 
spiritual  and  the  temporal,  he  was  giving  to  the  world  order,  har- 
mony, civilization,  and  universal  peace. 

If,  to  be  keenly  alive  to  religious  interests,  yet  not  to  be  want- 
ing in  fairness  to  others,  to  be  aggressive  when  necessity  exacts 
it;  to  be  aspiring,  to  be  progressive,  if  this  is  to  be  a  master  of 
true  polity,  to  be  a  safe  director  of  peoples,  in  short,  to  be  an  ideal 
ruler,  then  Gregory  VII.  was  pre-eminently  a  good,  true,  and 
faithful  sovereign.  For  what  other  end  was  his  policy  framed,  if 
not  for  the  resurrection  of  his  charge,  if  not  for  the  glory  of  God's 
Church? 

When  Henry's  oppression  became  so  intensified  that  he  wished 
to  crush  Saxon  and  Eoman  alike,  and  when  the  German  autocrat 
desired  to  subject  to  his  degrading  absolutism  the  holiest  preroga- 
tives and  privileges  of  faith,  how  noble  is  Gregory's  conduct!  To 
crouch  under  such  an  iron  rod  of  oppression,  to  profess  an  acquies- 
cence in  acts  of  injustice,  cruel,  despotic,  and  subversive  of  religious 
freedom,  was  to  this  man  of  God  a  manifest  vending  of  interests 
the  most  sacred  for  the  worldly  favor  of  a  tyrant. 

From  his  entrance  into  public  life  Gregory  had  endeavored,  by 
just  and  fair  means,  as  the  promoter  and  defender  of  ecclesiastical 
rights,  to  extirpate  and  annihilate  the  hydra  of  simony.  Simony 
had  enervated  the  vigor  of  ecclesiastical  zeal;  it  had  spread  dire 
destruction  over  the  sacred  face  of  the  Church;  and  few  indeed 
were  the  episoopal  sees,  few  the  consecrated  altars  administered 


428  THE  OLOBE. 

to  by  pure  and  zealous  incumbents.  The  facile  princess  of  the 
mediaeval  simonists  was  Henry  IV.  of  Germany;  against  him,  there- 
fore, with  the  true  spirit  of  generalship,  Gregory  directed  his 
assaults. 

Who  was  this  royal  malefactor  that  disturbed  all  religious  and 
social  order?  A  man,  a  king  who  lacked  all  that  was  manly  or 
kingly.  A  debauchee,  whose  ferocity  in  victory  could  not  be  re- 
strained within  respectable  bounds,  and  whose  sycophancy  in  defeat 
was  the  most  servile  exhibition  of  cowardice  and  perfidy.  A  man 
who  never  knew  the  value  of  an  oath,  who  was  the  disgusting  object 
of  his  own  nation's  hatred.  It  was  v/ith  this  mediaeval  Nero  that 
Gregory  grappled,  with  this  miserable  apology  of  a  feudal  ruler. 
How  modern  writers  can  sympathize  with  such  a  ruthless  plunderer 
and  state-robber  is  beyond  conception.  How  human  admiration 
can  fondly  dwell  on  the  memory  of  a  king  in  whose  heart  coexisted 
everything  that  was  irreligious,  vile,  arid  base,  is  something  in- 
credible. Pity  the  man's  guilt  and  misery,  but  do  not  exercise 
your  charity  at  the  expense  of  his  saintly  and  high-minded  oppo- 
nent. Moral  feeling  ought  not  to  run  after  semblances,  it  ought  not 
to  be  duped  by  the  cold,  public  outlines  of  a  man,  but  rather  fol- 
low the  warm  life-blood,  the  high,  noble,  transcendent  virtue  of 
heroes  and  saints. 

The  history  of  Henry  as  regards  his  treatment  of  Church  and 
Pontiff  is  the  tale  of  one  of  the  most  rapacious  and  accomplished 
pirates  that  ever  played  the  part  of  plunderer  and  spoliator  of  ec- 
clesiastical property;  his  parallel  is  to  be  seen  only  in  our  modern 
Italian  incarnations  of  political  ruffianism.  But  Henry  had  his 
Nemesis,  and  this  stern  impersonator  of  retributive  justice  was 
Gregory  VII.,  who  met  violence  and  treachery  with  the  spiritual 
thunders  of  the  Church.  It  is  interesting  to  take  a  brief  survey 
of  the  history  of  this  struggle. 

Throughout  Europe  the  Church  had  acquired  much  temporal 
property  from  the  bequests  of  pious  princes  and  nobles.  These 
temporalities  were  attached  to  bishoprics,  abbeys,  and  religious 
houses.  They  were  the  legitimate  fruits  of  inheritance,  to  which 
the  Church  had  a  just  right  in  the  law  of  God  and  man.  Generally 
the  estates  and  lands  thus  inherited  were  quite  extensive,  and  to 
honor  the  Church  and  place  her  ministers  on  a  footing  with  the 
temporal  peers  of  their  realms,  princes  attached  different  titles  of 
nobility  to  them.    So  these  temporalities  became  feuds  or  fiefs,  to 


r 


niLDEBRAND  TUB  ORE  AT— POPE  OREOORT  VII.     429 


obtain  which  certain  formalities  were  required;  investiture  by  the 
lord  or  prince  and  an  oath  of  fealty  by  the  tenant.  This  practice 
dated  from  Charlemagne's  time,  and  did  not  prove  for  a  goodly 
number  of  years  harmful  to  the  integrity  of  faith  and  order.  "  But 
the  fairest  right  may  be  sullied  by  abuse,"  and  this  ingrafting  of 
feudal  principles  on  religion  opened  the  way  to  corruption  and 
usurpation.  Ambitious  and  avaricious  rulers  could  not  resist  the 
temptation  to  encroach  on  the  rights  of  religion,  and  disdaining 
to  conform  to  the  beautiful  line  of  division  between  the  spiritual 
and  the  temporal,  they  subserved  their  own  interests  by  making 
marketable  commodities  of  bishoprics  and  abbeys.  The  misery 
wliich  they  brought  on  the  Church  by  their  simoniacal  proceedings 
was  a  deplorable  evil  that  helpless  Pontiffs  could  not  master. 
Scarce  an  ecclesiastic  could  be  found  in  the  nortliern  countries 
who  held  a  licit  tenure  of  office,  so  extensive  was  the  sacrilegious 
behavior  of  these  mediaeval  rulers.  It  required  a  Hercules  to  cleanse 
the  Church  from  this  pestilence;  it  required  a  fearless  Pope,  one 
ready  to  sacrifice  life  in  this  noble  work.  Gregory  VII.  had  been 
the  sorrowing  witness  of  these  iniquitous  proceedings;  he  deplored 
and  wept  over  these  unholy  barterings  done  in  the  sacred  name  of 
religion.  Parley  he  would  not;  appease  he  dare  not.  He  must  rise 
with  superb  daring,  and,  animated  by  faith  and  love  for  God,  must 
control  the  destructive  whirl  of  these  troublous  times;  he  must 
rise  and  rule  this  lawless  storm  and  teach  royalty  that  above  there 
commands  One  more  powerful  and  just  than  earthly  empire,  the 
Omnipotent  God.  Look  at  that  brave  old  warrior  of  the  Cross — 
have  you  ever  witnessed  such  intensity  of  will,  such  magical,  hot, 
passionate  love  of  principle,  love  of  the  Church,  love  of  God? 

Then  comes  the  darkest  and  most  diabolic  plot  of  all  Henry's 
atrocity  and  injustice — his  open  and  naked  attempt  to  enslave  the 
Saxon  nation.  What  a  mockery  of  empire  was  this!  What  cold- 
blooded perfidy  to  his  plighted  troth  I  Vanquished  and  weltering 
in  the  blood  of  her  brave  warriors,  Saxony  chafed  vainly  against 
the  bars  of  Henry's  prison.  She  was  robbed  of  the  sacred  heirloom 
of  her  nationhood,  her  life-blood  surely  ebbed  away,  her  beautiful 
form  was  most  vilely  mutilated,  her  soul  was  rent  asunder;  the 
wail  of  this  poor,  curse-stricken  people  appealed  to  the  charity,  to 
the  deep,  heart-come  feelings  of  humanity.  Could  Gregory,  who 
was  contending  for  the  independence  of  the  Holy  See,  and  whose 
soul  revolted  at  tyranny  and  oppression,  look  quietly  at  the  unjust 


430  THE  GLOBE. 

effrontery  of  the  German  Caesar?  As  from  his  Eoman  watch-tower 
he  descried  the  ravages  of  Henry  IV.,  instinctively  his  sympathies 
became  Saxon,  and  his  resolves  burning  weapons.  Listen  to  him 
as  he  thunders  forth  the  eloquence  of  reason  and  equity,  as  he 
dooms  to  the  curse  of  excommunication  the  arrogant  and  blinded 
giant  of  the  North.  His  Non  Possumus  strikes  Germany  with  ter- 
ror, it  proves  of  little  avail  to  the  hard  heart  of  Henry;  but  the 
secret  counselling  of  the  German  princes — the  electors  of  the  Holy 
Eoman  Empire — their  restless  situation,  governed  by  an  ostracised 
member  of  the  Church  bode  no  favor  for  him  who  has  invoked 
the  rage  of  religion  upon  their  heads.  "  We  cannot  sacrifice  the  law 
of  God  for  personal  considerations,  nor  turn  aside  from  the  patli 
of  justice  to  keep  the  favor  of  men  " — this  is  the  Papal  fiat  com- 
ing from  a  Pontiff  who  was  never  known  to  temporize  where  justice 
was  concerned,  and  this  fiat  lays  the  comer-stone  of  our  modern 
civilization,  by  dealing  the  death-blow  to  the  worst  phase  of  the 
old  Byzantism. 

History  speaks  to  us  of  Henry's  humiliation  at  Canossa,  and  tells 
how  the  German  princes  gave  him  a  year  of  grace  to  be  reconciled 
to  the  Church  which  he  had  sworn  to  defend;  and  it  relates  how, 
crazed  with  fear  of  losing  his  crown,  he  stole  away  to  cast  himself 
at  Gregory's  feet  and  beg  for  forgiveness  for  his  crimes.  For  three 
days  (not  for  three  successive  days  and  nights,  as  prejudiced  writers 
state)  the  royal  penitent  appeared  in  sackcloth  and  ashes,  and 
Gregory  listened  reluctantly  to  him,  for  his  stern  inflexibility  bends 
not  even  before  royal  penitence.  A  grand  spectacle,  indeed,  is  that 
of  Canossa.  He  who  for  years  had  given  heart  and  soul  to  crush 
the  heaving  bosom  of  liberty,  who  strove  in  vain  to  undermine  the 
Papacy,  whose  imperial  despotism  had  created  and  sent  forth  on 
Saxony  a  new  Scythian  tide  of  destruction  and  tyranny,  bends  low 
beneath  the  powerful  arm  of  religion,  subdued,  an  eternal  lesson 
to  overbearing  royalty. 

But  what  a  howl  of  hate  has  Gregor/s  action  toward  Henry  at 
Canossa  evoked  from  the  historic  jugglers  of  our  days.  How  char- 
acteristic their  strictures.  How  indignant  their  protests.  It  would 
be  nigh  impossible  to  measure  the  censure  and  reprehension  that 
have  been  showered  on  Gregory's  memory  for  permitting  this  un- 
dignified humiliation  of  Henry  IV.  How  significant  is  this  protest 
against  Gregory's  pride,  "  this  heinous  barbarism  against  the  honor 
of  royalty!  "  What  a  convincing  proof  it  is  of  Hildebrand's  arbitrari- 


r 


HILDEBRAND  THE  GREAT— POPE  GREGORY   VII.     431 


ness!  Yet  we  cannot  see  any  barbarism  nor  any  unnecessity  in  this 
punishment.  A  king  falling  under  the  ban  of  ecclesiastical  cen- 
sure merits  no  worthier  treatment  than  does  the  poorest  peasant  in 
a  like  condition.  If  both  are  equally  guilty,  both  deserve  equal 
punishment.  Justly  considered,  no  invidious  distinction  could  be 
made. 

Gregory  VII.  knew  only  too  well  that  Henry  IV.  was  not  sin- 
cere in  his  repentance,  for  it  is  so  evident  the  German  Cajsar  was 
terrified  at  losing  his  throne,  that  self-interest  and  not  sorrow  for 
his  sins  brought  him  to  Canossa.  What  a  sorry  repentance  is  that 
which  lasts  for  only  fifteen  days,  yet  it  is  a  historical  fact  that  scarce 
fifteen  days  had  elapsed  and  Henry  was  up  in  arms  against  the  Pope. 
Let  adversaries  characterize  Gregory's  conduct  as  odious,  they  can- 
not gainsay  the  purity  of  his  intentions,  for  his  sole  desire,  his 
principal  effort  was  not  to  degrade,  but  to  correct  the  wayward 
ruler,  as  his  letter  to  the  convention  at  Tribur  plainly  shows.  The 
spectacle  at  Canossa  was  a  humiliation,  but  it  was  also  a  vindica- 
tion. Brute  force  was  quelled  by  spiritual  strength,  and  craven 
royalty  convicted  of  its  horrible  excesses.  When  wrong  cannot  be 
righted  other  than  by  severity,  fiat  justitia  mat  ccelum.  There  is 
no  more  beautiful  sight,  none  more  attractive  to  the  intellectual 
sense  than  this  vindication  of  justice  at  Canossa.  The  spiritual 
element  is  the  ruler  in  it,  it  is  that  which  subdues  the  arm  of  op- 
pression, which  overcomes  an  effeminate  tyrant  who  all  the  while 
retains  his  material  strength. 

Concerning  the  quick  and  daring  blow  struck  at  corrupt  royalty 
by  Gregory  VII.  in  his  deposition  of  Henry  IV.,  it  is  astonishing 
what  bitter  emotions  this  act  has  evoked  from  men  who  claim  to 
be  ardent  lovers  of  liberty  and  justice.  How  much  vituperation, 
how  much  unjust  censure  have  been  visited  for  it  on  Gregory's 
memory!  It  would  be  a  matter  of  congratulation  if  we  could  be 
assured  that  these  "just  and  indispensable''  criticisms  were  the 
outcome  of  sincerity  and  impartiality.  We  would  like,  if  we  could, 
to  believe  that  much  of  the  sectarian  spirit — that  summary  way 
of  accusing,  condemning,  and  affixing  to  the  pillory  all  luckless 
men  who  do  not  suit  modern  ideas  of  heroism — was  not  defamatory 
diversion  with  noble  and  true  characters,  literary  tarring-and- 
feathering  of  glorious  names — the  worst  and  most  debasing  of  all 
tyrannies!  Let  justice  be  not  blinded;  let  us  treat  the  memory 
of  St.  Gregory  VII.  as  we  would  that  of  Gustavus  Adolphus  or  of 


432  THE  GLOBE. 

Washington,  the  deposer  of  a  British  king,  and  then  there  will  be 
no  harrowing  doubt  as  to  the  justness  of  the  verdict.  The  good 
genius  of  history,  if  not  tormented  and  silenced  by  the  tyranny 
of  sectarianism  and  prejudice,  will  ever  award  triumphant  justice 
to  the  great  "  Hercules  of  the  Middle  Ages,"  who,  turned  aside  by 
no  human  respect,  daunted  by  no  enemy,  fought  for  liberty.  Church, 
and  faith. 

Moralists  say  that  reverence  is  slow  of  growth,  that  no  artificial 
heat  of  popularity  quickens  it,  and  the  saying  is  not  unreasonable. 
The  day  has  come  when  justice  is  meted  out  to  Hildebrand's  mem- 
ory, and  his  many  admirers  have  been  the  witnesses  of  his  vindica- 
tion. Literary  and  religious  bigots,  whose  little  world  of  action 
neutralizes  the  good  of  history,  are  fast  disappearing.  Thanks  to 
the  liberal  spirit  of  the  times,  the  age  of  bigotry  is  surely  dying 
away.  In  the  laurel  wreaths  of  victory  which  prejudiced  writers 
supposed  that  they  plucked  from  fair  brows,  there  was  hidden  the 
deadly  night-shade.  And  it  has  done  well  its  work  of  annihila- 
tion. To-day,  under  better  auspices,  men  can  sit  down  and  WTite 
history,  free  from  the  curse  of  prejudice.  The  vindication  of  St. 
Gregory  VII.  came  at  last,  in  this  nineteenth  century,  from  that 
sam.e  country  whose  former  ruler  was  Hildebrand's  avowed  enemy. 
Strange,  is  it  not,  that  a  noble  German  spirit  should  attune  his  harp 
in  Babel's  halls  in  celebration  of  this  Pontiff-hero?  A  daring  deed 
was  Voight's — a  deed  meritorious  of  everlasting  praise,  to  lay  be- 
neath the  citadel  of  sectarian  hate  the  destructive  mine  of  history. 

Let  us  now  glance  at  some  of  the  causes  which  have  helped  to 
heap  obloquy  on  Gregory's  memory.  We  have  seen  that  from 
the  day  when  the  young  monk  of  Cluny  saw  a  German  prelate  pass- 
ing by  his  monastic  home  on  his  way  to  take  possession  of  the 
Apostolic  chair  awarded  him  by  the  simple  will  of  an  emperor,  he 
had  resolved  to  defend  the  Church,  even  though  martyrdom  were 
to  seal  his  efforts.  The  arrogance  of  a  despot  he  could  not  brook. 
Unwarranted  infringements  he  could  not  stand.  To  view  passively 
and  without  an  effort  to  rectify  the  abuse,  ecclesiastical  benefices 
dealt  out  as  military  commissions,  to  be  compelled  to  remain  a  re- 
sistless observer  of  the  enslavement  of  the  Church's  nobility,  this 
was  indeed  intolerable.  Was  there  no  security  for  the  institutions 
of  religion — no  bulwark  or  trench  to  protect  them?  Must  the 
ship  of  Church  and  state  be  ever  placed  at  the  mercy  of  this  blind 
Polyphemus  of  the  North?    There  was  an  unmastered  power  to 


r 


HILDEBRAND   THE  GREAT— POPE  GREGORY  VII.     433 


check  this  passionate  tide — it  was  the  power  of  the  Holy  See.  In 
that  sublime  moment  in  the  history  of  the  world,  when  the  fate 
of  posterity  lay  wavering  in  the  balanc'e  of  human  destiny,  Gregory 
proved  no  craven.  Steadfast  and  true  to  his  duty  he  met,  with  the 
all-embracing  energy  of  his  mind,  this  emergency  on  which  de- 
pended the  future  of  Christendom.  A  thought,  a  word,  an  act  de- 
termined the  peace  of  the  world;  a  judgment  realized  the  hopes  of 
universal  observers,  though  it  drove  Gregory  into  exile,  to  die  lov- 
ing justice  and  hating  iniquity.  Why  censure  Gregory  for  placing 
his  interdiction  on  rebellious  royalty,  when,  guided  alone  by  its 
mastery  of  brute  force,  it  strove  by  might  and  main  to  sweep  away 
religion  and  society?  Why  decry  this  heroic  struggle  for  liberty? 
Even  were  we  to  suppose  for  quiet's  sake  that  Hildebrand  acted 
immoderately  in  launching  the  thunders  of  the  spiritual  power 
against  a  German  despot,  still  there  was  reason,  there  was  philos- 
ophy in  his  immoderation. 

Henry  enjoyed  and  participated  in  the  rights  of  royalty  and  re- 
fused to  fulfil  its  duties.  He  scorned  to  proffer  his  service  to  the 
Church,  yet  he  would  not  allow  her  liberty  of  action.  He  had 
sworn  to  do  her  justice,  just  as  he  had  sworn  to  promote  the  wel- 
fare of  his  country.  This  oath  was  the  foundation-stone  of  his 
power.  Did  he  fulfil  his  compact?  Was  his  plighted  troth  to  relig- 
ion unbroken?  His  simoniacal  proceedings,  his  despotic  sover- 
eignty had  dissolved  the  bond  which  linked  his  subjects  to  the  im- 
perial throne.  Obedience  could  not  be  demanded  where  protection 
was  denied.  It  required  no  arbitrary  stroke  of  a  Pontiff  to  depose 
him.  His  violation  of  his  contract,  in  virtue  of  which  he  mounted 
to  the  summit  of  royalty,  was  the  knell  of  his  despotism.  Gregory 
declared  Henry  incapable  of  ruling;  by  his  tyrannical  acts  he  had 
lost  his  right  to  the  throne.  And  though  Henry's  partisans  ap- 
pealed to  the  doctrine  of  the  divine  right  of  kings,  and  branded 
Gregory's  action  as  contrary  to  all  law,  divine  and  human,  they, 
in  their  blind  zeal,  refused  to  distinguish  between  the  legitimate 
use  and  the  arbitrary  abuse  of  authority.  For,  even  admitting 
divine  right  in  its  amplest  extension,  a  prince,  once  stooping  to 
tyranny,  forfeits  both  power  and  authority.  Gregory's  sentence 
then  was  not  an  act  of  deposition,  but  a  simple  suspension  of  the 
exercise  of  kingly  authority,  the  consequence  also  of  excommuni- 
cation. His  right  to  pronounce  this  sentence  has  been  questioned, 
but  with  little  reason.  If  the  position  of  the  emperor  be  only  con- 
voL.  VII.— 29. 


434  THE  GLOBE. 

sidered,  there  can  be  no  doubt  of  the  validity  of  Gregor/s  judg- 
ment. Henry  IV.  was,  avowedly  at  least,  a  member  of  the  Church. 
By  his  corrupt  practices  and  open  violations  of  her  laws  he  sub- 
jected himself  to  the  penalty  of  ecclesiastical  censure.  Warned 
repeatedly  to  cease  from  his  iniquitous  and  destructive  infringe- 
ments on  religious  liberty,  he  returned  contempt  for  charitable 
counsel,  and  at  length  was  visited  with  the  just  and  salutary  pun- 
ishment of  excommunication.  Did  not  Gregory  possess  the  right 
to  fulminate  that  thunderbolt?  As  a  consequence  of  this  censure, 
all  Henry's  subjects  were  freed  from  the  obligations  entailed  by 
their  oath  of  allegiance;  for,  according  to  the  political  ethics  of  the 
middle  ages,  as  soon  as  rulers  rebelled  against  the  Church,  and  were 
placed  under  the  ban  of  canonical  censure,  from  that  moment  loy- 
alty ceased. 

This  is  what  might  be  called  the  ecclesiastical  view  of  this  ques- 
tion, and  no  one  who  knows  anything  whatever  concerning  the 
coercive  power  of  the  Church  and  the  relations  intervening  be- 
tween Pope  and  subject  can  fail  to  see  the  supremacy  which  St. 
Gregory's  office  held  over  even  Henry's  dignity.  There  are  divines 
who  teach  that  a  Pope  can,  by  virtue  of  his  authority  as  successor 
of  St.  Peter  and  invested  in  him  by  the  divine  constitution  of  the 
Papacy,  depose  princes  under  certain  circumstances.  This,  how- 
ever, is  a  purely  scholastic  question,  and  needs  no  comment  here. 
It  matters  little  whether  this  prerogative  be  inherent  in  the  spir- 
itual order  or  not.  Gregory's  action  is  defensible  without  assum- 
ing such  high  ground.  According  to  the  jus  publicum  of  mediseval 
times,  the  Koman  Pontiff  was  recognized  as  Supreme  Judge  of  the 
Christian  world,  not  only  in  matters  purely  spiritual,  but  also  in 
gravest  political  ones.  This  was  a  concession  on  the  part  of  both 
princes  and  peoples,  so  that  when  international  or  national  disputes 
could  not  be  settled  among  belligerent  parties,  both  admitted  in 
the  Pope's  person  the  Arbitrator  of  their  differences.  The  ancient 
dictum  was  true  here:  JRoma  locuta  est,  causa  finita  est.  This  was 
also  a  privilege  awarded  to  the  Papal  office  after  the  downfall  of 
the  Bas-Empire,  and  it  resulted  from  the  prominent  part  which 
the  Roman  Pontiffs  took  in  forming  the  new  Christian  Empire  of 
the  West.  The  Pope  could,  in  virtue  of  this  chief  Moderatorship, 
interfere  in  any  national  outbreak,  and  his  authority  far  prepon- 
derated the  civil  arm.  Henry's  father  had  admitted  this  power 
when  he  wished  to  oppose  the  rising  pretensions  of  the  King  of 


HILDEBRAND   THE  GREAT— POPE  GREGORY  VII.     435 

Castille  to  the  title  of  Emperor.  To  conclude,  then:  Gregory's 
interference  in  the  national  affairs  of  Germany  was  grounded  first 
on  a  political  claim  growing  out  of  the  circumstances  which  accom- 
panied the  revival  of  the  Western  Empire,  and,  secondly,  on  the 
general  opinion  of  his  times  respecting  the  subordination  of  the 
temporal  to  the  spiritual  power  in  critical  junctures.  So  that, 
viewed  alone  from  the  jurisprudence  of  those  turbulent  days,  Greg- 
ory possessed  the  indefeasible  title  to  coerce  Henry. 

Furthermore,  when  the  Saxons,  tyrannized  over  by  the  German 
Caesar,  appealed  to  the  Pope  for  protection,  they  claimed  that  Henry 
had  violated  his  coronation  oath,  and  that  the  Eoman  Pontiff,  in 
virtue  of  his  authority  over  the  empire,  should  appoint  a  worthier 
ruler.  Henry,  on  the  contrary,  appealed  to  Gregory  to  use  his 
authority  over  the  Saxons;  thus  was  Gregory  constituted  Arbitrator 
between  the  contestants. 

Again,  when  affairs  assumed  a  more  momentous  aspect,  and  Ger- 
many, aroused  from  her  lethargy  by  the  anomalous  position  of  her 
emperor — an  ostracised  member  of  the  Church — met  in  solemn 
convention  at  Tribur  to  concert  measures  for  future  guidance,  the 
German  princes,  with  the  emperor's  consent,  invited  Gregory  to 
adjudicate  the  case  in  the  following  year.  Gregory  accepted  the 
invitation,  and  was  thus  constituted  judge  over  this  national  as- 
sembly, in  whose  presence  the  criminal  Henry  promised  to  appear. 
Had  not  Henry's  cowardly  spirit  refused  to  permit  Gregory  to 
meet  the  German  lords,  had  he  not  barred  the  way  to  Gregory's 
approach,  the  world  would  have  witnessed  the  right  of  Papal  juris- 
diction vindicated  over  effete  and  corrupt  royalty.  Who  is  he  that 
views  these  iron  days,  when,  as  the  learned  Herder  says,  "  the  barque 
of  the  Church  was  freighted  with  the  destiny  of  mankind,"  and 
does  not  sympathize  with  Gregory's  efforts  to  lift  humanity  and 
religion  to  a  high  estate?  As  Europe  lay  trembling  before  the 
autocracy  of  tyrants,  her  soil  about  to  become  the  theatre  of  in- 
terminable conflict,  Hildebrand  determined  her  future.  He  saved 
her  from  the  darkness  of  barbarism,  from  the  bondage  of  despotism. 
Does  not  his  beneficence  deserve  something  other  than  abuse  and 
contumely?  Do  not  his  holy  aspirations  merit  a  generous  and  re- 
sponsive sympathy?  We  who  are  not  strangers  to  misfortune  and 
wrong  in  these  so-called  days  of  advanced  civilization,  when  we  see 
our  own  Holy  Father  a  prisoner  at  the  will  of  a  robber-king,  may 
well  listen  to  the  voices  which  proclaim  the  undying  fame  and 


436  THE  QLOBE. 

glory  of  St.  Gregory  VII.  If  history  did  not  honor  his  memory, 
his  vigorous  battle  for  justice  and  right,  she  would  belie  her  grand 
purposes.  Tennyson  seems  to  have  had  him  in  mind  when  he 
wrote: 

"  Divinely  gifted  man, 
Whose  life  in  low  estate  began. 

And  on  a  simple  village  green; 

Who  breaks  his  birth's  invidious  bar, 
And  grasps  the  skirts  of  happy  chance. 
And  breasts  the  blow  of  circumstance, 

And  grapples  with  his  evil  star; 

Who  makes  by  force  his  merits  known. 
And  lives  to  clutch  his  golden  keys. 
To  mould  a  mighty  State's  decrees, 

And  shape  the  whisper  of  the  throne. 

And  moving  up  from  high  to  higher. 
Becomes  on  Fortune's  crowning  slope 
The  pillar  of  a  people's  hope, 

The  center  of  a  world's  desire." 
BrooMyn,  N.  Y.  Rev.  Michael  P.  Heffebnan. 


LOVE  AS  A  FACTOR  OF  DEVELOPMENT. 


Has  anyone  ever  told  us  that  love  is  but  the  groping  of  the  soul 
for  God  and  can  never  be  satisfied  with  anything  short  of  Him? 
Well,  that  is  the  whole  truth  of  it,  whether  it  has  ever  been  said 
or  sung.  There  is  no  human  being  great  or  good  enough  to  meet 
the  requirements  of  love,  and  the  sooner  the  world  recognizes  this 
the  sooner  it  will  give  that  "  greatest  thing  on  earth  "  its  rightful 
place  among  the  developmental  forces  of  being  and  end  the  mad 
search  for  its  fulfilment  here,  which  has  done  more,  perhaps,  than 
any  other  mistake  of  time  to  wreck  the  happiness  of  humanity. 

Heaven  knows  why  the  delusion  is  upon  us;  but  no  sooner  is 
any  mortal  touched  by  the  divine  spark  of  love  than  he  begins  to 
paint  the  object  of  it,  however  faulty,  in  the  colors  of  an  angel,  and 
prepare  for  himself  the  hell  of  fallen  angels,  when  those  colors  are 
(inevitably)  withdrawn. 


LOVE  AS  A  FACTOR  OF  DEVELOPMENT.  4iJ7 

And  all  the  great  artists  and  writers  of  the  world  have  recognized 
this  delusion  of  love,  and  spent  themselves  in  depicting,  with  Par- 
rhasian  skill  and  minuteness,  the  long-drawn  agonies  in  which  the 
victims  of  it  go  to  their  hells.  Yet  few  of  them  pause  to  note  the 
meaning  of  love's  pains,  though  when  they  do  they  reach  the 
Dantean  heights  of  literature  and  show  us  the  white  hand  of 
Beatrice  pointing,  past  herself,  to  the  heaven  encircling  "  Eose  of 
the  Blessed,"  in  whose  glowing  heart  of  infinite  love,  the  longing, 
loving  soul,  alone  finds  perfect  fulness  and  content. 

It  is  no  small  secret  of  the  power,  as  well  as  pathos,  of  those 
masterly  tales  of  George  Eliot  that  they  everywhere  recognize  the 
hopelessness  of  love's  high  dreams  and  ideals  and  the  pitiful  dis- 
enchantments  of  the  great  and  noble-minded  Romolas,  who  build 
their  life  hopes  upon  them.  But,  when  that  young  girl-author,  in 
the  heart  of  Africa,  makes  her  love-WTccked  heroine  search  the  mir- 
rored depths  of  her  poor  dying  eyes  for  some  dim  promise  of  a  life 
that  shall  yet  bring  her  the  ideal  being  her  proud  soul  can  worship, 
she  goes  a  step  higher,  and,  by  the  seerest  power  of  true  genius,  is 
able  to  fling  the  torch  of  life  and  love  past  the  black  chasm  of 
earth's  failures  and  despair,  where  it  was  the  sad  province  of  George 
Eliot  always  to  bury  it. 

Yet  only  occasionally  does  Olive  Schreiner  thus  work  out  the 
problem  of  love  to  its  immortal  issue,  for  in  the  main  the  heavy  pall 
of  destiny,  the  black  wall  of  the  unknown  surround  her,  too,  every- 
where. Perhaps  more  than  any  mortal  who  ever  lived  or  wrote. 
Browning  grasped  the  true  meaning  of  love  and  recognized  its  place 
as  a  force  or  factor  in  the  evolution  of  the  soul.  Yet  even  he  ap- 
pears to  fall  short  at  times  of  its  higher  bearings.  In  the  familiar 
little  poem,  "  Cristina,"  he  tells  us,  strongly  enough, 

"  Ages  past  the  soul  existed, 
Here  an  age,  'tis  resting  merely, 
While  the  true  end,  sole  and  single, 
It  stops  here  for,  is  this  love,  nay, 
With  some  other  soul  to  mingle." 

But  what  are  we  to  do  with  the  subsequent  lines,  "  Else  it  loses, 
what  it  lived  for,  and  eternally  must  lose  it,"  when  all  the  facts 
of  life  and  history  clearly  show  that  the  towering  majority  of  man- 
kind never  find  the  perfectly  attuned  souls  with  which  "  to  mingle." 

If  to  miss  love's  fulness  here  is  to  miss  it  forever,  what  a  total 


438  THE  OLOBE. 

failure,  a  waste  force,  love  must  be  in  the  whole  economy  of  being. 
Bather  must  we  not  believe  that  these  imperfect  loves  of  earth, 
these  souls  that  make  us  dream  so  fondly,  that  we  have  found  love's 
ideals,  are  but  the  wayside  shrines,  where,  as  Browning  elsewhere 
better  expresses  it,  "  God  stooping  shows  us  in  the  dark  enough 
o'  Himself  to  rise  by/'  Certainly  it  is  only  in  this  sense  that  he 
can  truly  say  that,  "  Life  with  all  it  yields  of  joy  or  woe,  and  hope 
and  fear,  is  just  our  chance  o'  the  prize  of  learning  love,"  for  unless 
it  leads  us  on  to  something  better  than  it  gives  us  here  it  ofttimes 
is  not  worth  the  learning. 

Accepted,  however,  as  a  force  or  factor  in  man's  progress  toward 
the  highest,  it  seems  to  fit  exactly  in  its  character  and  bearing  to 
what  might  be  expected  of  it;  and  not  the  least  of  all  in  this  re- 
spect is  its  insatiable  demand  for  that  "  highest."  It  is  really  the 
hope  of  the  race,  that  no  sooner  does  love  touch  a  human  life  than 
at  once,  however  dark  and  cramped  and  sin-stained  that  life  may 
be,  the  white  wings  of  purity  and  truth  begin  to  flutter  within  it 
and  demand  a  place  of  holiness  and  light  to  rest  in. 

The  blackest  criminal  seeks  goodness  and  honor  in  the  woman 
he  loves,  and  swears  to  her,  however  falsely,  to  cultivate  all  the 
golden  virtues.  And  so,  everywhere,  the  souls  that  love  awakens 
begin  at  once  that  search  for  holiness  which,  if  not  perverted  in 
its  course,  must  lead  them,  whether  together  or  apart,  straight  to 
the  one  seat  and  center  of  true  holiness  in  the  bosom  of  the  Divine. 

"  Of  all  human  passions,"  says  Professor  Alexander  in  his  essays 
on  Browning,  "none  so  reaches  out  toward  the  Infinite  as  love. 
It  both  symbolizes  and  arouses  that  thirst  for  the  Infinite  which 
is  the  primary  need  of  humanity;  and  Browning,  well  understand- 
ing this,  represents  the  perfection  of  body  and  soul,  with  which 
the  lover's  imagination  endows  the  loved  one,  not  as  an  unreal  halo, 
but  as  that  deeper  insight  of  love  which  penetrates  the  veil  of  time 
and  matter  and  sees  the  original  type  which  the  soul  dimly  shadows 
forth  amidst  the  imperfections  of  the  present  order  of  things." 

If  only  some  Plato  or  Browning  could  go  a  step  farther  and  con- 
vince man  that  that  "  original  type  "  of  loveliness  and  perfection 
for  which  he  begins  to  cry  out  so  loudly  at  the  first  touch  of  love, 
is  not  to  be  found  in  a  world  of  finite  and  imperfect  beings,  he 
might  perhaps  let  go  some  of  his  ruinous  mistakes  in  tho  matter 
and  take  that  wondrous  love-dream  which  the  gods  allow  liim  as 
the  celestial  pledge  of  his  higher  destiny  and  bo  willing  to  climb 


r 


TOUCHES  OF  JSATURE.  439 


more  patiently  those  "  great  altar  stairs  which  slope  through  dark- 
ness up  to  God."  The  hopelessness  of  realizing  his  ideals  here 
would  no  longer  kill  his  faith  in  love,  nor  lead  him  into  that  other, 
yet  more  deadly  sin  against  all  life  and  progress,  the  sin  of  letting 
love  decline  upon  poor,  unworthy  objects,  and  learning  to  content 
himself  with  imperfections.  Of  all  the  mistakes  of  love  this  last 
is  indeed  the  most  common  and  the  most  fatal,  for  the  fulness  of 
life  depends  still  upon  the  fulness  of  love;  and  the  woman  who 
can  be  content  to  sit,  as  in  the  story,  at  the  gate  of  heaven,  waiting 
for  the  husband  with  "  creaking  boots  and  railroad-novel "  capaci- 
ties, may  be  left  to  sit  there  waiting  for  or  with  him  forever. 

Certainly  the  soul  can  rise  no  higher  than  its  ideals,  and  if  a 
poor  and  narrow  love  can  meet  those  ideals  the  world  of  the  beyond 
is  lost  to  it. 

The  hope  of  all  true  life  and  development  lies,  then,  in  preserving 
that  "  Thirst  for  the  Infinite,"  that  "  Cry  for  the  highest,"  which 
love  awakens,  unstifled;  and  perhaps  the  truest  secret  of  thus  pre- 
serving it  was  given  by  the  angel  of  the  Apocalypse  to  the.  rapt 
dreamer,  John,  when  he  arrested  his  human  desire  to  fall  down 
and  worship  him,  with  the  swift  warning,  "  See  thou  do  it  not;  for 
I  am  thy  fellow-servant  and  of  thy  brethren  the  Prophets;  wor- 
ship God." 

Chicago,  III.  Ikene  A.  Safford. 


TOUCHES   OF   NATURE. 


WHY  MOVE  ALONE? 

Of  fairest  creatures  we  desire  increase; 

And  should  it  be  that  in  the  years  to  come — 
Wherein  the  reapers  sing  their  harvest  home — 

The  dove  of  heaven's  perpetual  peace. 

Ere  yet  the  pulses  of  thy  youth  shall  cease 
To  beat  in  unison  with  love — unknown. 
Might  flit  across  thy  dreams — why  move  alone 

Adown  the  endless  years  in  love's  decease? 

Why  not  embrace  the  hour  of  love  and  rise, 
In  youth — immortal  as  thine  own  to-day — 


440  THE  GLOBE, 

Into  the  ever  deathless,  cloudless  skies 

Of  love's  own  stainless,  joyous,  perfect  way: — 
Eepeat  thyself  along  time's  shoreless  sea, 
And  live,  through  love,  to  love's  eternity? 


MY   BETTEK   ANGEL. 

Thou  art  my  better  angel,  night  and  day 

All  fragrant  flowers  breathe  thy  sacred  flame. 
And  little  song-birds  chirp  thy  blessed  name; 

Apocalyptic  gleams  of  thee  still  stray 

Along  life's  dreary  spaces,  light  my  way, 
As  once  thy  ever  radiant  presence  came, 
"With  gentle  touch  across  my  dawning  fame. 

Until  death's  darkness  vanished  quite  away. 

The  clouds  of  heaven,  spaces  'mong  the  trees, 
Suggest  thy  lovely  form;  and  near  and  far, 

Along  the  curved  wave,  the  whispering  breeze. 
Some  thought  of  thee,  as  of  love's  morning  star. 

Aye  comes  to  me — and  hence  I  call  thee  mine, 

0  Love  ineffable!   nameless — divine! 


THE  DEW-ENAMOURED  SOD. 

I  think  that  thou  wast  sent  to  me  of  God, 
To  soothe  the  anguish  of  my  keenest  pain, 
And  make  earth's  desert  places  bloom  again. 

As  flowers  cheer  the  dew-enamoured  sod; 

Turning  the  wrath  of  storm's  avenging  rod 
Into  a  rainbow — hued  and  starry  plain 
Of  fragrant  beauty,  crystalled  with  the  rain; 

And  all  life  sacred  is  where  thou  hast  trod. 

0  leave  me  not,  my  love!  nor  night  nor  day. 
Unfold  thine  arms  from  my  free  yielding  soul; 

Cease  not  thy  blessed,  fascinating  sway, 
But  as  the  waves  still  ceaselessly  do  roll, 

Be  thou  my  guide,  my  ever  constant  ray, 
As  of  the  star  that  marks  the  northern  pole. 


TOUCHES  OF  NATURE.  441 


GOD'S  SYMPHONY. 


I  cannot  think  that  thou  wilt  ever  die, 
0  angel  of  the  land  of  peace!    To  me 
Thou  art  the  light  that  never  was  on  sea 

Or  land,  that  liveth  in  the  lover's  sigh. 

In  every  cloud  and  song  that  passeth  by. 
In  God's  immortal,  mighty  symphony. 
His  loved  and  loving,  lulling  melody 

Of  starry  music  in  the  midnight  sky. 

And  still,  in  every  varied  mood  of  mind, 

Thou  comest,  sun-clothed,  as  in  days  of  old; 

Where  least  I  seek  thee,  there  I'm  sure  to  find 
Thee;  and  as  life's  deep  mysteries  unfold. 

And  all  its  petty  strifes  are  left  behind. 

Thy  blessed  love  shines  clear  as  burnished  gold. 

IMMOETAL  YOUTH. 

Why  should  not  life,  so  beautiful  in  thee. 
Find  echo  in  the  music  of  the  spheres — 
The  sweet  accord  of  thy  diviner  years 

Eepeat  itself  along  life's  shoreless  sea? 

Say  that  thou  art  God's  chaste  virginity 
In  human  form — let  all  thy  useless  fears. 
Thy  dreams  of  sorrow,  thine  unf  alien  tears. 

Be  scattered,  and  thus  meet  life's  destiny. 

We  know  not  if  the  days,  the  years,  may  glow 
In  all  the  future,  endless,  tides  divine. 

With  love  so  stainless  as  the  deathless  flow 
Of  snow-like  glory  in  thy  heart  and  mine. 

Then  let  the  sun-rays  of  eternal  truth 
Repeat  in  splendor  our  immortal  youth. 

MY   LOVE. 

Could  I  but  name  the  sunlight  in  her  hair; 
The  still  more  radiant  glow  upon  her  face. 
And  all  the  majesty  of  matchless  grace 

That  beamed  forth  from  this  maiden,  pure  and  fair 


442  THE  GLOBE. 

As  daffodils  that  come  ere  swallows  dare 

And  take  the  winds  of  March  with  beauty — trace 
The  quiver  on  her  crimson  lips,  or  pace 

The  far  labyrinth  of  her  soul's  one  care. 

I  would  Fay  a  ray  from  yon  sun  astray 
Had  taken  human  form,  of  angel  mould. 

Softly  beautiful,  as  the  dawn  of  day. 

Before  the  world  was  faded,  gray  and  old. 

And  there,  beside  the  sea,  0  Queen  of  May! 
Had  solved  the  dream  that  never  may  be  told. 


WHITE   AND   STRONG. 

I  do  not  dream  and  will  not  dream  again 
That  thou,  0  love,  wilt  ever  come  to  me. 
I  see  thee  in  the  flowers,  the  stars,  the  sea; 

And  I  have  seen  thee  in  the  eyes  of  pain; 

The  eyes  of  joy  that  scarcely  could  refrain 
Their  utterance,  and,  in  bitter  agony. 
My  rapt  and  intense  soul  hath  flown  to  thee 

On  shores  no  mariner  may  ever  gain. 

But  ever  baffled,  by  some  subtle  wrong, 

I  see  thee,  flying  the  heavenly  height, 

Through  each  sun-born  day  and  each  darkest  night, 
Yet  love  thee  and  weave  thee  into  my  song: — 

I  have  given  thee  my  youth,  my  clearest  sight. 
In  my  passing  soul  thou  art  white  and  strong. 


THE  VOICELESS  SEA. 

Most  passionately  I  ever  love  thee, 

Beyond  all  dreams  of  youth  or  riper  years; 
And  though  nor  words  of  mine,  nor  yet  my  tears 

May  reach  or  move  thee,  still  the  voiceless  sea 

Shall  bear  to  thee  these  burning  words  from  me, 
And  in  far  distant  ages  when  thy  fears 
Have  vanished,  and  we  meet  among  our  peers, 

Angelic  songs  shall  bind  our  destiny. 


TOUCHES  OF  NATURE.  443 

Till  then  I  seek  thee  not,  though  day  and  night 
I  wreathe  thy  blessed  name  with  ceaseless  song, 

And,  with  the  multitudinous,  deep  might 
Of  all  creation,  hate  the  burning  wrong 

That  drove  thee  from  me,  when  the  sea,  the  sun. 

The  flowers,  and  angels  crowned  our  lives  as  one. 

IN  ALL  THE  YEARS. 

I  do  not  dream  that  there  will  ever  be. 

In  all  the  years  that  may  perchance  remain 
For  me  upon  this  earth,  to  seek  and  gain 

The  hidden  treasure  of  the  soul's  own  sea 

Of  joy  and  love  and  mirth  and  ecstasy — 
One  day  or  hour  in  which  I  shall  again 
Ascend  the  heavens  of  that  sweet  refrain 

Of  love  immortal,  thou  didst  sing  to  me. 

The  world  is  just  as  full  of  flowers;  hope 

Springs  immortal  with  each  new  dawning  day; 

In  truth  my  own  soul's  dreary  horoscope 
Has  widened  vastly  on  its  final  way. 

But  thou  art  gone,  and  all  the  radiant  air 

Is  dulled  with  longing  and  with  love's  despair. 

RIGHTEOUS  WRATH. 

There  is  no  wrath  like  righteous  wrath,  so-called; 

It  lays  its  schemes  in  darkness;  plots  as  free 
With  use  of  hellish  tools  of  hate,  appalled 

At  nothing  that,  perchance,  its  envies  see 
As  some  faint  semblance  of  excuse  for  gall 

As  bitter  as  the  hemlock — that  famed  tree 
From  which  our  crosses  and  our  poisons  fall 

Upon  the  race,  to  cheat  God's  destiny. 

Time  out  of  mind  have  priests  and  high  priests  found 
This  sword,  all  venom-tipped,  their  ready  knife 

To  slay  the  victims  of  their  spleen,  when  bound; 

'Twas  this  sharp  spike  tliat  pierced  His  hands,  whose  life 

Had  been  as  stainless  as  a  child's — this  hound 
That  barked  its  "  Crucify  Him,"  dug  His  mound. 


444  THE  GLOBE. 


THE  AUTUMN  OF  OUE  WORLD. 

At  last  the  autumn  of  our  world  hath  come, 
And  human  beings  are  falling  fast,  like  leaves 
All  shaken  with  the  wind,  or,  broken  sheaves, 

Fast  driven  by  swept  hurricanes  to  some 

Far  distant,  foreign  shore  and  harvest  home 
Unknown  to  mortal  man  that  laughs  or  grieves, 
Or  leaf  that  blushes  with  sweet  life  that  cleaves 

Unto  each  heart  and  thing,  save  death's  dark  loam. 

Nay,  nay,  it  is  not  ripeness,  but  decay 
That  this  old  reaper  gathers  to  his  breast. 
So  covetous  for  broken  hearts  and  sighs; 
And  not  one  single,  shining,  beauteous  ray 
Of  light  or  hope  shall  enter  this  last  nest 
Of  sin  arid  death,  save  love,  that  never  dies. 

A  CHRISTMAS   SONG. 

Of  all  the  tides  that  sweep  upon  the  shore 
Of  this  fair  world;  of  all  the  songs  that  Time 
Has  woven  from  the  master-souls  sublime 

That  we  call  poets,  ever  more  and  more. 

In  matchless  grandeur,  and  in  sweetness,  pour 
The  crested  waves  of  that  dear  angel  chime 
Now  echoed  on  the  breeze  of  every  clime, 

And  starred  with  glory  to  the  very  door 

Of  heaven's  own  radiant,  open  portals,  far 
Above  the  reach  of  our  divinest  dreams 
Of  music,  and  with  power  itself  divine — 

For  unto  us  a  Child  is  born — a  Star, 

Whose  steady  and  whose  tender,  radiant  gleams 
Of  love  undying,  through  all  worlds  shall  shine. 

William  Henry  Thorne. 


r 


SOME  SPANISH  AND  CUBAN  POETS.  446 


SOME  SPANISH   AND  CUBAN    POETS. 


The  literature  of  a  people  reflects  their  national  character  and 
aspirations,  while  poets  especially  are  the  most  eloquent  in  protray- 
ing  the  beauties  of  their  native  land.  Wordsworth  sings  to  us  of 
the  beautiful  meadows  and  green  fields  of  "  Merry  England; "  Ten- 
nyson of  its  babbling  brooks,  while  the  great  English  master  holds 
the  keynote  of  human  nature,  for  no  one  so  well  understands  the 
workings  of  man's  passions  as  the  immortal  Shakespeare;  no  one 
so  well  portrays  the  good  and  evil  in  man's  nature. 

Spanish  literature  is  not  so  well  known  to  American  readers  as 
French,  German,  and  Russian,  although  it  contains  priceless  treas- 
ures worthy  of  study.  In  the  literary  firmament  Cervantes,  Lope 
de  Vega,  Quevedo,  and  Calderon  de  la  Barca  are  brilliant  planets 
which  shed  their  light  through  the  sixteenth  and  seventeenth 
centuries;  while  at  the  present  time  Nunez  de  Arce,  Echegaray, 
Balart,  and  Campoamor  appear  in  the  starry  constellation.  Espron- 
ceda,  Zorrilla,  and  Martinez  de  la  Rosa  belong  to  an  earlier  period 
of  the  present  century.  Espronceda's  passionate  strains  resemble 
Byron's  in  their  skeptical  veins,  and  Zorrilla's  verses  are  romantic, 
alive  with  life  and  color  and  Oriental  imagery  as  he  sings  of  East- 
em  beauties. 

Nunez  de  Arce's  strains  are  heroic  and  soul-stirring;  while  Eche- 
garay's  dramas  and  tragedies  are  thrilling  with  their  keen  portrayal 
of  human  life  and  passion. 

Balart's  verses  are  sad  and  tender,  mirroring  his  passionate  de- 
votion to  his  wife's  memory;  while  Campoamor's  are  sweet  at  times 
as  well  as  beautiful,  although  anon  they  reveal  a  tinge  of  cynicism, 
like  the  serpent's  trail  which  marred  the  joys  of  Eden. 

Castelar's  writings  are  poetic  prose;  in  other  words,  the  poetry  of 
prose,  with  their  well-rounded  periods  and  lofty  flights  of  fancy. 

Salvador  Rueda,  one  of  the  youngest  Spanish  poets,  has  mastered 
the  secrets  of  nature,  as  he  sings  of  the  charms  of  his  native  Anda- 
lusia, reproducing  in  rhythmic  verse  the  humming  of  bees,  the 
fragrance  of  sweet  flowers,  and  the  carolling  of  birds  in  that  sunny 
land. 

In  Spain,  the  land  of  the  olive  and  pomegranate — the  most  ro- 
mantic country  in  the  world,  where  the  flood  of  modern  progress 


446  THE  GLOBE. 

and  innovation  have  not  yet  obliterated  ancient  landmarks  as  in 
other  lands;  where  olden  time  manners  and  customs  still  hold  sway 
and  aristocratic  prejudices  prevail,  a  woman  has  come  to  the  front, 
whose  genius  is  universally  acknowledged  throughout  Europe. 
Emilia  Pardo  Bazan,  called  the  George  Eliot  of  Spain  by  virtue  of 
her  penetrating  views  and  her  masterly  style.  Among  contem- 
porary writers,  Emilia  Serrano,  Baroness  Wilson,  is  especially  dis- 
tinguished, being  the  author  of  a  well-written  "  General "  history 
of  America  in  twenty  volumes.  This  is  her  greatest  work;  but  she 
has  also  published  several  historical  novels  and  poems,  as  well  as 
travels. 

A  woman  of  liberal  views,  during  her  sojourn  in  America  the 
Baroness  has  imbibed  a  still  greater  admiration  and  love  for  liberty; 
and  although  her  native  land  holds  the  first  place  in  her  heart, 
America  is  her  adopted  home. 

During  Emilia  Serrano's  travels  in  Spanish  America  she  was  re- 
ceived as  an  official  guest  by  the  South  American  Eepublics,  while 
every  means  was  placed  at  her  command  to  enable  her  to  pursue 
her  historical  researches. 

Carolina  Valencia  is  one  of  the  modern  poets  who  has  won  recog- 
nition from  the  Spanish  Academy,  which  never  recognizes  any- 
thing short  of  genius,  and  her  poems  were  published  by  that  re- 
spectable body  a  few  years  ago. 

Blanca  de  los  Eios's  cantos,  Jaime  el  Romancero,  carry  the  reader 
back  to  the  age  of  chivalry,  bringing  before  him  the  paladins  of 
olden  times  as  they  rode  to  the  wars,  flaunting  their  lady  love's 
colors  before  them. 

Cuban  literature  springs  from  the  parent  stock,  but  it  reveals 
a  distinct  individuality  of  its  own,  as  a  transplanted  tree  develops 
a  different  growth  in  a  richer  soil;  or  as  a  child  who  does  not  re- 
semble his  father,  although  the  same  blood  flows  in  his  veins.  A 
richer  soil,  a  warmer  clime,  a  closer  communion  with  nature  in  the 
exuberance  of  her  tropical  charms,  and  a  southern  languor  have 
produced  a  different  style  peculiar  to  itself,  unlike  the  bold,  vigor- 
ous, and  romantic  strains  of  Spanish  bards. 

When  Cuba  was  first  discovered  by  Columbus  in  1492,  and  finally 
settled  by  the  Spaniards  in  1511,  they  learned  that  the  aborigines, 
a  mild,  effeminate  race,  were  fond  of  composing  verses,  which  they 
called  areitos.  The  one  who  most  distinguished  herself  in  the 
neighboring  island  of  Hispaniola,  as  Santo  Domingo  was  then  called, 


SOME  SPANISH  AND  CUBAN  POETS.  447 

was  Princess  Anacoana,  immortalized  in  Washington  Irving's  "  Life 
of  Columbus." 

The  onward  course  of  civilization  swept  away  in  its  relentless 
march  the  native  owners  of  the  soil  in  both  North  and  South  Amer- 
ica, as  well  as  the  Antilles;  more  rapidly  in  Cuba  than  anywhere  else, 
for  as  early  as  1553  the  aborigines  were  entirely  exterminated  in 
that  fair  land  so  favored  by  nature  with  her  most  exuberant  charms. 
In  no  other  quarter  of  the  globe  are  the  rays  of  the  sun  so  dazzling, 
the  sunshine  so  golden,  moonlight  so  radiant,  vegetation  so  exuber- 
ant, and  flowers  so  fragrant  as  in  the  Pearl  of  the  Antilles,  Garden 
of  the  "World,  or  the  Modern  Eden,  as  Cuba  is  called.  When  clouds 
do  come,  and  showers  occur,  they  are  like  the  outburst  of  a  passionate 
nature.  The  rain  descends  with  tropical  force,  in  torrents  resem- 
bling misty,  white  sheets,  soaking  into  the  earth,  which  exhales  a 
pungent,  aromatic  odor.  The  flashes  of  lightning  are  blinding,  the 
peals  of  thunder  deafening,  resembling  the  boom  of  cannon  or  roar 
of  artillery.  While  the  tempest  lasts  it  is  on  a  grand  and  sublime 
scale.  It  subsides  as  suddenly  as  it  came,  and  the  sun  reappears, 
while  nature  resumes  her  sunny  aspect,  like  a  maiden  smiling 
through  her  tears,  as  some  Cubans  say,  when  the  sun  shines  while 
the  rain  is  still  falling. 

Cuba  has  a  charm  of  her  own  which  casts  a  powerful  spell  over 
her  children,  inspiring  a  fervent  love  of  country  in  their  breast. 

In  early  colonial  days  freedom  of  press  was  withheld  from  the 
Island  of  Cuba;  but  in  spite  of  this  drawback  several  Cuban  poets 
appeared  whose  genius  raised  them  above  their  lowly  surroundings. 
One  of  these,  a  poor  farmer,  Jose  Suri,  was  a  native  of  Santa  Clara. 
He  was  born  in  1696.  Suri  studied  medicine,  and  practiced  with- 
out a  diploma.  When  called  to  account  he  disarmed  his  judges  by 
his  clever  defence  in  verse,  so  they  immediately  granted  him  a 
diploma. 

Another  poet  of  considerable  repute,  Manuel  Hodriguez,  was  a 
carpenter.  He  submitted  a  memorial  to  Carlos  III.,  who  replied 
by  appointing  him  librarian  at  Santa  Fe  de  Bogota. 

Eafaela  Vargas,  the  first  Cuban  woman  poet  of  whom  there  is 
any  record,  published  some  verses  in  1807. 

Finally  freedom  of  press  was  granted  in  1811,  and  this  gave  a 
new  impetus  to  letters,  so  several  journals  were  started. 

Juana  Pastor,  a  colored  woman,  wrote  some  creditable  verses  in 
1815. 


448  THE  GLOBE, 

The  first  literary  review  in  Santiago  de  Cuba  was  started  by 
Manuel  Perez  at  the  beginning  of  this  century. 

One  of  the  most  noted  poets  was  Manuel  Zequiera,  a  native  of 
Havana,  of  Spanish  parentage.  Zequiera  was  colonel  in  the  Span- 
ish army.    His  epic  odes  are  his  best  productions. 

Manuel  Justo  de  Rubalcava  was  born  in  Santiago  de  Cuba.  He 
also  served  in  the  Spanish  army,  but  retired  to  private  life  to  devote 
himself  to  a  literary  pursuit.  Rubalcava's  pastoral  sonnets  are 
exquisite. 

We  now  come  to  the  greatest  luminary  of  Cuban  literature,  Jose 
Maria  de  Heredia,  familiar  to  American  readers  as  the  author  of 
the  "  Ode  to  Niagara."  Heredia  was  born  in  Santiago  de  Cuba 
in  1805,  where  his  parents,  people  of  means,  had  settled  after  the 
cession  of  Santo  Domingo  to  France  in  1795.  Heredia  was  a  pre- 
cocious child,  and  wrote  verses  when  only  ten  years  old.  He 
studied  law  and  removed  to  Matanzas  in  1823.  Shortly  after 
political  disturbances  arose,  and  as  Heredia  cherished  a  love  of  in- 
dependence and  freedom,  he  was  obliged  to  seek  refuge  in  the 
United  States,  as  the  Spanish  Government  looked  with  jealous  eyes 
on  all  such  aspirations.  While  in  New  York  Heredia  brought  out 
a  volume  of  poems.  Soon  afterward  he  removed  to  the  City  of 
Mexico,  and  his  tragedy  "  Sila  "  was  put  on  the  stage  with  great 
success. 

Juan  Valera,  the  Spanish  critic,  whose  name  is  law  in  literary 
matters,  considers  Heredia  the  most  inspired  Cuban  poet.  Heredia's 
poetry  is  of  a  high  order  and  full  of  lofty  conceptions.  He  was  a 
man  of  fixed  religious  principles,  as  his  "  Ode  to  the  Sun  "  reveals. 
His  poem  "  La  Estrella  de  Venus  "  suggested  to  the  Cubans  the 
adoption  of  the  "Lone  Star"  as  their  emblem  when  they  raised 
the  banner  of  revolt  against  Spanish  dominion. 

A  poet  whose  verses  give  a  graphic  picture  of  the  loves  and  rival- 
ries of  the  sons  of  the  soil  in  Cuba  is  Ramon  Velez,  a  native  of 
Havana. 

Domingo  del  Monte,  another  poet  of  considerable  repute,  was  a 
native  of  Venezuela,  but  Cuba  was  the  home  of  his  adoption.  Do- 
mingo del  Monte's  verses  also  treat  of  the  loves  and  lives  of  hum- 
ble country  people. 

Francisco  Iturrondo  sings  of  the  charms  of  nature  in  his  tropical 
home,  the  Gem  of  the  Caribbean  Sea. 

Jose  Luis  Alfonso,  a  native  of  Havana,  succeeded  to  the  title 


r 


SOME  SPANISH  AND  CUBAN  POETS.  449 


of  Marquis  of  Montelo.  A  man  of  remarkable  talent;  in  his  youth 
he  was  a  stanch  republican,  but  afterward  became  a  liberal  mon- 
archist, with  political  views  more  befitting  a  scion  of  the  nobility. 
The  Marquis  of  Montelo  was  the  author  of  a  scheme  to  establish 
home  rule  in  Cuba,  and  advocated  the  desirability  of  drawing  up 
a  treaty  with  England  and  France,  forming  thereby  a  triple  alliance 
with  Spain,  whereby  the  latter  should  agree  to  establish  home  rule 
similar  to  that  of  Canada,  and  to  abolish  slavery  in  Spanish  do- 
minions, while  England  and  France  should  promise  to  guard  Cuba 
from  foreign  invasion.  It  is  needless  to  say  that  at  that  time,  in 
1851,  his  scheme  found  no  favor  with  Spain.  The  Marquis  was  a 
man  of  letters,  and  the  wrongs  of  down-trodden  Greece  were  a 
fruitful  theme  for  his  pen. 

Felipe  Poey  was  one  of  the  greatest  scientists  Cuba  ever  gave 
birth  to,  and  his  fame  spread  throughout  Spanish  America  as  well 
as  Europe.  His  "  Geography  of  the  World  "  and  ''  Natural  History 
of  Cuba"  were  his  most  important  works.  Poey^s  poetry  is  full 
of  local  color,  and  he  delights  to  sing  of  the  beauties  of  his  tropical 
home. 

One  of  the  greatest  geniuses  in  Cuban  literature,  Gabriel  de  la 
Concepcion  Valdes,  more  commonly  known  as  Placido,  was  of  hum- 
ble origin.  He  inherited  his  passionate  nature  from  his  mother, 
a  Spanish  dancer,  who  abandoned  him  at  his  birth.  His  father  was 
a  mulatto  hair-dresser,  and  only  our  Creator,  who  reads  all  hearts 
as  an  open  book,  can  know  the  secret  of  Placido's  birth,  or  how  his 
mother  may  have  been  wronged  when  she  was  willing  to  consign 
her  offspring  to  the  foundling  asylum.  Later  his  father  removed 
him  from  this  place  and  apprenticed  him  to  a  carpenter,  but  he 
abandoned  that  trade  to  follow  his  father's  calling.  His  early  years 
were  full  of  bitter  humiliation,  which  caused  intense  suffering  to 
his  sensitive  poetic  nature. 

Placido  gave  proof  of  genius  at  an  early  age,  and  soon  found 
powerful  friends  to  aid  him.  His  verses  in  the  Poetic  Garland, 
dedicated  to  the  Spanish  poet,  Martinez  de  la  Eosa,  attracted  his 
attention,  so  he  wrote  to  Placido,  offering  him  a  helping  hand  if 
he  would  come  to  Spain. 

Placido's  verses  were  in  demand,  and  he  eked  out  a  scanty  sub- 
sistence by  his  pen.  It  is  very  singular,  taking  into  account  his 
lowly  station  and  environment,  that  Placidc  vas  the  author  of  "  The 
Shade  of  Pelayo,''  an  ode  addressed  to  Quet     Isabel  II.,  and  "  The 

VOL.  VIT.  —30. 


450  THE  OLOBE. 

Shade  of  Padilla  "  to  Queen  Cristina,  for  both  are  full  of  bold  con- 
ception and  longing  for  freedom  and  independence,  written  in  soul- 
stirring  strains. 

Placido's  end  was  tragic.  Arrested  on  the  charge  of  treason,  in 
a  threatened  uprising  of  slaves  in  1844,  he  was  tried  and  sentenced 
to  death.  His  farewell  to  his  mother,  on  the  eve  of  execution,  is 
fraught  with  filial  devotion;  while  the  prayer  which  he  recited  on 
his  way  to  the  place  of  execution  is  most  sublime,  thrilling  the 
reader  with  admiration.  This  alone  would  serve  to  engrave  his 
name  in  golden  letters  on  the  roll  of  fame. 

Eamon  de  Palma  was  also  a  poet  of  considerable  literary  merit, 
and  his  "  Ode  to  the  Cholera  ^^  is  considered  as  second  only  to 
Heredia's  "  Ode  to  Niagara,'^  in  spite  of  his  grewsome  theme. 
Palma  advocated  the  annexation  of  Cuba  to  the  United  States,  and 
at  the  time  of  the  Narciso  Lopez  expedition  Palma  was  thrown  into 
prison,  and  remained  in  durance  vile  for  several  months,  but  finally 
he  was  released. 

Matanzas  gave  birth  to  several  poets,  and  Jose  Jacinto  Milanes 
stands  at  the  head  of  them  all.  His  lyric  poetry  is  sweet  and 
melodious.  As  Milanes  was  not  blessed  with  worldly  goods,  at  first 
he  was  obliged  to  engage  in  a  commercial  pursuit,  highly  distaste- 
ful to  his  high-strung  organization.  However,  finally  his  genius 
met  recognition  and  his  first  volume  of  poems  was  very  successful. 
A  settled  melancholy  clouded  his  mind  the  latter  years  of  his  life, 
which  new  scenes  and  travel  were  unable  to  dissipate.  He  finally 
passed  away  in  1863. 

A  colored  poet,  whose  genius  raised  him  above  his  lowly  station, 
was  Juan  Francisco  Manzano.  Born  in  slavery  in  1806,  his  first 
owner  fostered  his  budding  genius,  of  which  he  gave  proof  when 
only  a  child.  Later,  he  fell  into  the  hands  of  another  master,  who 
tortured  his  sensitive  spirit  and  rendered  life  one  slow  martyrdom. 
Forbidden  to  open  his  books,  after  the  family  was  wrapt  in  slumber 
at  midnight  Manzano  would  light  a  bit  of  tallow  candle  and  pore 
over  his  books.  Finally  several  men  of  letters  raised  a  subscription 
to  free  the  poor  slave.  Singular  to  relate,  after  obtaining  his  free- 
dom, his  poetic  inspiration  ceased,  while  it  seemed  as  though  slavery 
were  the  muse  which  had  inspired  him.  Perhaps  he  was  like  an 
Eolian  harp  which  must  be  stirred  in  order  to  elicit  sweet  strains. 

A  translation  of  Manzano's  poems,  called  "Poems  by  a  Negro 
Slave  in  the  Island  of  Cuba,  Recently  Freed,"  was  published  in 


SOME  SPANISH  AND  CUBAN  POETS.  451 

London  in  1840  by  Kichard  Maddens,  the  translator.  Manzano 
wrote  a  tragedy  called  "  Zafira." 

He  was  his  master's  cook,  and  it  is  wonderful  that  a  poor  slave, 
whose  existence  was  passed  among  pots  and  kettles,  catering  to  his 
master's  palate,  could  write  such  inspired  verses  of  refined  and  ele- 
vated thought. 

Another  celebrated  poet  was  Federico  Milanes,  a  brother  of  Jose 
Jacinto  ]\[ilanes,  also  a  native  of  Matanzas,  that  beautiful  city  by 
the  sea,  situated  between  two  flowing  rivers,  the  Yumuri  and  the 
San  Juan,  which  in  their  winding  course  traverse  scenes  of  rare 
tropical  beauty,  while  the  city  of  Matanzas  lies  between,  near  their 
outlet  to  the  sea.  The  Yumuri  arises  in  the  valley  and  flows  be- 
tween lofty  cliffs,  which  were  rent  asunder  by  some  mighty  cata- 
clysm of  nature  ag6s  ago,  and  the  verdant  slopes  from  the  Cumbre 
spread  above  the  river,  while  the  lofty  peak,  the  Pan  of  Matanzas, 
towers  above  all,  and  is  visible  far  out  at  sea.  Federico  Milane's 
style  was  satirical,  entirely  different  from  his  brother's  sentimental 
verses  fraught  with  tenderness. 

Gertrudis  Gomez  de  Avellaneda,  a  native  of  Puerto  Principe, 
is  classed  with  Sor  Juana  Ines  de  la  Cruz,  the  Mexican  song- 
stress. 

Gertrudis  was  born  in  1814,  and  was  a  precocious  child.  When 
only  eight  years  old  she  wrote  a  fairy  tale  called  "  The  Giant  with 
a  Hundred  Heads."  Before  her  sixteenth  year  she  had  composed  a 
comedy  and  a  drama.  Gertrudis  was  educated  in  Paris,  and  after- 
wards went  to  Seville,  and  finally  took  up  her  abode  in  Madrid  in 
1840,  where  she  brought  out  a  volume  of  poems,  with  a  preface  by 
Juan  Mcasio  Gallego.  Gertrudis  was  raised  to  the  pinnacle  of 
fame  on  the  advent  of  her  drama,  "  Alfonso  Munio."  She  carried 
off  both  prizes  at  a  literary  contest  celebrated  in  Madrid  in  1844, 
the  first  in  her  own  name  and  the  other  over  her  pen  name.  On 
this  occasion  she  was  crowned  with  a  wreatli  of  laurel  by  Don  Fran- 
cisco de  Bourbon,  the  Infante  of  Spain. 

Gertrudis,  by  her  marriage  to  Sefior  Sabater,  a  deputy  to  the 
Cortes,  proved  that,  although  a  woman  of  masculine  mind  and 
genius,  she  was  not  insensible  to  the  tender  passion.  But  before 
the  year  had  expired  she  donned  a  widow's  weeds  and  sought  relief 
for  her  grief  in  a  religious  retreat. 

In  1849  her  biblical  drama,  "  Saul,"  was  successfully  put  on  the 
stage,  followed  by  "  Eicaredo."     "  Baltasar,"  another  drama,  was 


452  THE  GLOBE, 

pronounced  one  of  the  greatest  works  of  Spanish  literature  by  the 
eminent  man  of  letters,  Juan  Valera. 

Gertrudis  married  again  in  1853,  and  her  second  husband  was 
a  colonel  in  the  Spanish  army. 

Gertrudis  returned  to  her  native  land  in  1859,  after  an  absence 
of  twenty  years,  and  was  received  with  an  enthusiastic  ovation. 

Death  once  more  snatched  away  her  loving  companion,  and  this 
blow  bowed  her  spirit  in  the  dust.  To  seek  distraction  from  her 
woes  she  traveled  through  the  United  States  and  then  returned  to 
Spain.  In  1873  she  breathed  her  last  in  Madrid.  Alas,  for  human 
greatness  and  fame!  Only  a  few  faithful  friends  accompanied  to 
their  last  resting-place  the  remains  of  one  of  the  greatest  geniuses 
in  Spanish  literature. 

Eafael  Mendive,  the  songster  of  the  hearth,  wrote  verses  of  rare 
beauty  and  tenderness.    He  was  a  native  of  Havana. 

Isaac  Carrillo  was  imprisoned  by  the  Spanish  authorities  in  Ha- 
vana in  1869  for  his  patriotic  verses  and  revolutionary  views,  but 
Ije  was  finally  released. 

Jose  Clemente  Zenea  was  not  so  fortunate.  Born  in  Bayamo, 
the  home  of  Carlos  Manuel  Cespedes  also,  Zenea  was  a  poet  of  re- 
markable genius,  and  soon  engaged  in  advocating  a  scheme  for 
the  annexation  of  Cuba  to  the  United  States,  thereby  incurring 
the  ill-will  of  the  Spanish  Government.  He  took  part  also  in 
one  of  Narciso  Lopez's  expeditions,  and  afterwards  fled  to  the 
United  States.  Shortly  after  the  proclamation  of  independence  in 
1868,  when  Cespedes  raised  the  banner  of  revolt  against  Spanish 
dominion,  Zenea  started  a  revolutionary  journal.  He  visited  Ha- 
vana, was  seized  and  thrown  into  prison  on  the  charge  of  treason. 
During  his  captivity  books  and  writing  materials  were  withheld 
from  him,  and  he  was  kept  in  solitary  confinement.  But  he  man- 
aged to  indite  a  poem. with  a  bit  of  charcoal  on  a  handkerchief, 
which  he  gave  to  the  officer  in  command.  These  verses  are  fraught 
with  patriotic  fervor,  and  are  carefully  preserved  by  his  friends. 
Tried  and  sentenced  to  death  in  1873,  he  was  led  to  execution  with- 
in the  dreary  fortress  La  Cabana,  staining  with  his  blood  the  ground 
which  has  been  dyed  with  the  life-blood  of  so  many  Cuban  rebels 
since. 

A  new  school  has  sprung  up  during  the  past  fif toon  yonr?.  and 
there  are  many  followers  of  the  French  impressioiiists  .hikui^  the 
younger  generation.    A  tinge  of  skepticism  characterizes  most  of 


THE  CORN  AND  THE  VINE.  453 

their  verses,  and  their  strains  are  more  like  the  melancholy  notes  of 
the  nightingale  than  the  joyous,  gladsome  carol  of  the  lark. 

Julian  Casal,  a  young  poet  of  rare  genius,  passed  away  a  few 
years  ago.    His  poetry  is  full  of  rich  Oriental  imagery  and  color. 

Two  brothers,  Federico  and  Carlos  Urbach,  are  budding  geniuses, 
and  they  choose  the  same  theme,  each  evolving  new  and  distinct 
beauties,  while  their  verses  are  like  the  richly  carved  beads  of  a 
rosary — alike  and  yet  unlike. 

New  Yorlc.  Maky  Elizabeth  Spkingeb. 


THE   CORN   AND  THE  VINE. 


THE    LABOREK. 

I  am  the  toiler,  I  plant  and  cut  down; 

My  field  is  well  cared  for,  the  ripe  ears  its  crown. 

Gaunt  hunger  I  banish  and  famine  I  slay. 

THE    VINE-DRESSER. 

I  am  the  vine-dresser,  training  the  vines, 
I  cultivate  vineyards  and  set  them  in  lines; 
Humanity  drinks  of  my  goblet,  to-day! 

THE    PRIEST. 

I  sow  life  eternal — I  bid  you  God-speed! 
I  kindle  love's  fires!  Your  spirits  I  feed. 
Good  friends,  hand  in  hand  let  us  labor  alway! 

THE    LABORER. 

The  bread  thou  bestowest,  0  Father,  I  need; 
Where  else  should  the  soul  find  its  heavenly  food? 

THE    VINE-DRESSER. 

The  wine  thou  outpourest  is  precious,  indeed! 
The  thirst  that  consumes  us  thou  slakest  with  good. 

THE    PRIEST. 

Of  the  corn  and  the  vines,  children,  wisely  take  heed, 
Without  you,  bare  altars,  dishonored,  had  stood. 


454  THE  GLOBE. 

ALL    THREE    IN    UNISON. 

0  Lord,  in  our  toil  be  Thy  Love  made  complete! 

Together  we  offer  the  bread  and  the  wine; 
May  each  have  a  share  in  Thy  Sacrifice  sweet, 

United  with  Thee  in  Thy  working  divine! 

From  the  French  of  A.  de  Segue,  by  C.  D.  Swan. 


THE   MASTER   FORCE   OF  ALL 


Lay  Sermons  by  an  ex-Preacher.     Text — I.  Corinthians, 
Chap.  13,  Verse  8. — "  Charity  Never  Faileth." 

For  many  long  years  before  the  late  Professor  Drummond  pub- 
lished his  little  booklet  on  "  The  Greatest  Thing  in  the  World"  I 
had  again  and  again  insisted,  in  sermons  and  in  serious  conversa- 
tions with  my  parishioners  and  friends,  that  this  thirteenth  chapter 
of  St.  Paul's  First  Epistle  to  the  Corinthians  had  never  yet  received 
the  ecclesiastical  or  popular  attention  it  inherently  deserved;  and 
that,  as  a  matter  of  literary  construction,  as  a  matter  of  philosophical 
statement,  and  as  a  matter  of  all-embracing,  spiritual,  and  religious 
dogma,  it  was,  and  would  and  must  forever  remain,  the  sublimest, 
inspired  or  uninspired,  utterance  ever  made  by  mortal  man. 

I  do  not  pretend  to  assert,  assume,  or  intimate  that  I  am  the 
first  discoverer  of  the  greatness  of  this  chapter  of  Holy  Scripture. 
On  the  contrary,  I  am  satisfied  that  hundreds  of  scholars  and  saints 
of  all  ages  of  the  Church  have  felt  and  comprehended  its  meaning, 
its  magnitude,  and  its  glory.  In  truth  it  is  clear  to  me  that  the 
sweetest  and  holiest  lives  that  have  ever  blessed  and  honored  the 
Christian  religion  have  attained  to  their  sweetness  and  holiness 
solely  in  obedience  to  the  spirit  and  teachings  of  this  wonderful 
utterance  of  the  inspired  human  soul. 

I  do  assert,  however,  that  it  was  by  and  through  my  own  indc- 
pendent  studies  of  the  Scriptures,  and  by  and  throuiili  ilu'  inter- 
pretations of  divine  grace  applied  to  my  own  experiences  of  life, 
and  not  through  the  aid  of  the  words  or  lives  of  any  calendared  or 
un calendared  saints  or  scholars  in  or  out  of  the  Church  that  the 
nameless  sublimities  of  the  teachings  of  this  beautiful  portion  of 
Scripture  gradually  dawned  upon  and  took  absolute  possession  of 


THE  MASTER  FORCE  OF  ALL.  455 

my  own  mind  and  life.  In  a  word,  it  was  a  new  birth  to  me  out  of 
the  divine  womb  of  Time.  And  I  still  more  plainly  assert  that,  in 
my  judgment,  preachers,  priests,  and  so-called  Christian  writers 
everywhere  would  be  infinitely  better  employed  were  they  to  dwell 
less  upon  the  incomprehensible  mysteries  of  our  religion  and  less  up- 
on the  special  glories  of  certain  saints  and  certain  exclusive  dogmas 
of  the  Church,  and  try  to  comprehend  a  little  more  clearly  and  to 
proclaim  more  constantly  this  all-embracing,  cosmopolitan,  uni- 
versal, totally  uplifting,  soul-beautifying,  glorifying,  never-failing, 
and  all-conquering  virtue  of  Christian  charity — as  applied  to  all 
dogma,  to  all  politics,  to  all  philosophy,  and  to  every  most  exalted 
and  most  humble  individual  human  life.  I  offer  it  as  my  opinion 
also  that,  while  the  late  Professor  Drummond  said  many  pretty 
and  pathetic  things  in  the  little  booklet  referred  to,  as  in  other  of 
his  writings,  he  very  poorly  and  very  imperfectly  comprehended 
the  complete  and  infinite  meanings  and  glories  to  be  found  in  these 
master  words  of  the  Apostle  Paul.  Indeed,  it  is  my  fixed  belief 
that  as  the  universal  Church  has  been  Petristic  and  dogmatic  by 
turns,  so,  eventually,  when  the  full  outburst  of  the  majesty  and 
meaning  of  the  domination  of  the  Holy  Spirit  shall  have  risen  upon 
her,  she  will  find  that  this  comparatively  neglected  dogma,  philos- 
ophy, and  fire  of  Christian  charity  is  alike  at  the  heart  of  the  uni- 
verse and  encircles,  enfolds,  and  embraces  it,  as  the  azure  of  heaven 
encircles  our  own  little  world. 

I  make  no  pretence  to  scholarship  or  to  pedagogism.  My  one 
aim  in  life  has  been  to  comprehend  and  assimilate  the  master- 
thoughts  of  the  master  writers  of  all  ages  and  nations,  and  to 
straightway  forget  the  language  and  form  of  expression  in  which 
said  thoughts  came  to  me;  hence  what  little  Latin,  Greek,  Hebrew, 
German,  and  French  I  felt  obliged  to  study  many  years  ago  has  long 
been  forgotten,  but  the  great  and  glowing  thoughts  of  the  master 
spirits  that  have  spoken  and  written  in  all  these  tongues  are  the 
dearest  possessions  of  my  life  and  my  soul.  Nevertheless,  I  shall 
not  soon  forget  that  when,  about  ten  years  ago,  all  that  I  had  ever 
lived  for,  in  a  human  sense,  fell  in  one  black  wreck  about  my  broken 
heart  and  outraged  affection,  I  turned  now  and  again  to  a  little 
Greek  Testament,  saved  with  a  few  other  relics  from  said  wreck, 
and  read  and  re-read,  often  amid  burning  tears,  this  thirteenth 
chapter  of  First  Corinthians  in  the  original  tongue,  until  the  Greek 
of  it  seemed  far  more  beautiful  to  me  than  any  music,  and  far 


456  THE  GLOBE. 

grander,  as  a  literary  production,  than  anything  I  had  ever  found 
in  Homer  or  Virgil  or  any  of  the  supreme  master  poets  of  the 
world.  It  is  simple  as  the  lispings  of  a  child,  yet  sweeter  than  the 
divinest  music,  and  grander  than  the  martial  march  of  heaven's 
thunders  through  the  broken  skies. 

Oh,  that  I  may  be  able  to  make  some  of  its  marvelous  meanings 
clear  and  powerful  in  these  poor  words  of  mine! 

I  shall  not  here  attempt  the  Greek,  but  try  to  show  the  relation 
of  this  chosen  chapter  to  the  preceding  utterances  of  the  Apostle 
and  then  to  unfold  the  deep  and  far-reaching  meanings  of  our  text. 

The  words  immediately  preceding  are  as  follows:  "  Now  ye  are 
the  body  of  Christ  and  members  in  particular;  and  God  hath  set 
forth  some  in  the  Church,  first,  apostles — secondarily,  prophets — 
thirdly,  teachers — after  that,  miracles — then  gifts  of  healings,  helps, 
governments,  diversities  of  tongues.  Are  all  apostles?  all  proph- 
ets? all  teachers?  all  workers  of  miracles?  Have  all  the  gift  of 
healing?  Do  all  speak  with  tongues?  Do  all  interpret?  But  covet 
earnestly  the  best  gifts.  And  yet  show  I  unto  you  a  more  excel- 
lent way. 

"  Even  though  I  speak  with  the  tongues  of  men  and  of  angels, 
and  have  not  Charity,  I  am  become  sounding  brass  or  a  clanging 
cymbal.  And  though  I  may  prophesy  and  understand  all  mysteries 
and  all  knowledge;  and  though  I  have  all  faith,  so  that  I  could 
remove  mountains  and  have  not  Charity,  I  am  nothing. 

"  And  though  I  give  all  my  goods  to  feed  the  needy  and  though 
I  give  my  body  to  be  burned  and  have  not  Charity,  it  profiteth  me 
nothing. 

"  Charity  suffereth  long  and  is  kind;  Charity  envieth  not,  Charity 
vaunteth  not  itself,  is  not  puffed  up;  doth  not  behave  itself  indec- 
orously; seeketh  not  her  own,  is  not  easily  provoked,  thinketli  no 
evil.  Rejoiceth  not  in  iniquity  but  rejoiceth  in  the  truth.  Bear- 
eth  all  things,  believeth  all  things,  hopeth  all  things,  endureth  all 
things.    Charity  never  faileth" 

In  his  following  utterances  the  Apostle  shows  the  partial  and 
transitory  character  of  all  the  various  gifts  of  the  Spirit  that  he 
has  placed  in  contrast  with  Charity;  indicates  that  all  the  petti- 
nesses of  temper  and  passion,  and  all  pride  in  special  gifts  of  any 
kind  are  as  the  crude  though  perhaps  pardonable  undevelopmcnts 
of  childhood,  and  concludes  that  of  the  abiding  gifts  and  giaces 
of  the  Spirit — that  is,  faith,  hope,  and  Charity,  these  three — Charity 


THE  MASTER  FORCE  OF  ALL.  457 

is  the  greatest.  Yet  in  what  striking  contrast  does  this  teaching 
stand,  when  compared  with  most  of  the  Protestant  and  Catholic 
rhetorical  and  dogmatic  verbiage  of  our  times! 

We  will  leave  the  specific  and  dogmatic  technique  and  meaning 
of  these  various  transitory  gifts  of  the  Spirit  to  casuists.  We  will 
not  here  dwell  upon  or  attempt  to  explain  the  meaning  and  im- 
portance of  faith  or  of  hope  in  the  great  battle  of  life  in  general 
or  their  meaning  and  importance  in  the  specific  battle  for  a  Chris- 
tian life  and  its  eternal  rewards. 

More  than  half  a  century  ago  one  Edward  Irving,  a  Scotch 
preacher,  a  friend  of  Carlyle's  and  a  clandestine  lover  of  the  woman, 
Jane  Welsh,  who  afterward  became  the  wife  of  Carlyle  and  made 
his  life  unspeakably  miserable,  imagined  that  he  and  many  of  his 
followers  had  the  apostolic  gift  of  tongues,  and  for  a  while  they 
made  their  little  section  of  the  city  of  London  a  worse  Babel  than 
it  usually  is. 

In  our  own  times  various  cliques  of  worldly,  money-making, 
sectarian  Protestants  of  utterly  diluted  and  vanished  faith,. have 
called  themselves  Christian  Scientists,  and,  though  neither  Chris- 
tian nor  scientific,  but  simply  ignorant  impostors,  have  claimed 
the  gifts  of  healing,  and  doubtless  many  weak-minded  people  have 
been  relieved  of  their  imaginary  diseases  through  the  accidental  in- 
fluence of  these  quacks  and  charlatans.  Indeed,  far  be  it  from  me 
to  limit  any  of  the  modes  or  means  or  manifestations  of  the  Divine 
energy  as  applied  to  the  material  affairs  of  the  universe  in  general 
or  of  human  life  in  particular.  In  truth,  our  Saviour  himself  at- 
tributed many  of  His  most  wonderful  cures  to  the  faith  of  the 
parties  healed  and  not  to  His  own  miraculous  power  at  all.  But 
I  am  to  speak  of  Charity. 

In  what  is  known  among  Protestants  as  the  "  Revised  "  English 
edition  of  the  Scriptures  the  word  here  translated  "  Charity,"  as 
in  the  older  English  Bibles,  is  translated  "  Love." 

Here  again  I  shall  not  go  into  the  original  language  of  the  Bible 
to  show  why  I  think  that  the  older  rendering  will  have  to  be  re- 
tained, but  shall  simply  dwell  upon  the  essential  and  various  mean- 
ings of  both  these  words  in  our  own  English  speech  in  vindication 
of  this  conclusion. 

One  cannot  justly  say  that  either  one  of  these  words  is  the  larger 
or  the  more  or  less  important  of  the  two;  though  perhaps  the  word 
love  is  capable  of  the  more  varied  use,  and,  as  a  matter  of  fact,  may 


458  THE  GLOBE. 

be  actually  in  use  in  more  varied  ways  and  relationships.  Still, 
even  this  position  may  be  questioned  and  denied. 

In  many  instances  one  might  define  Charity  as  the  subjective  and 
passive  and  Love  as  the  active  and  executive  of  Charity,  the  latter 
being  a  state  or  condition  of  a  loving  act  or  a  loving  soul.  Never- 
theless, such  a  definition  must  not  be  considered  straight-laced, 
limited,  or  absolute.  The  sublimest  definition  of  God  found  even 
in  the  Scriptures  is  that  "  God  is  Love,''  and  whoever  loveth 
"  dwelleth  in  God  and  God  in  him."  Here,  love  is  the  word  that 
best  defines  the  ineffably  beautiful  subjectivity  of  the  Divine  Be- 
ing, and  we  should  not  be  satisfied  to  say  that  God  is  Charity.  But 
w:e  should  be  and  are  satisfied  to  afiirm  that  God  being  love  in 
essence  and  condition  is  full  of  infinite  Charity,  and  here  Charity 
is  used  as  the  co-equal  conditioned  state  of  essential  deity,  which 
is  love. 

Another  and  a  mere  grammatical  discrimination  is  that,  while  love 
can  be  and  is  often  used  alike  as  a  substantive  and  a  verb,  Charity  is 
almost  exclusively  used  as  a  substantive.  Hence,  in  the  eleventh 
commandment,  "  Thou  shalt  love  the  Eternal,  thy  God,  with  all 
thy  heart  and  thy  neighbor  as  thyself."  Here  we  cannot  substitute 
the  word  "  charity  "  for  "  love,"  and  still  retain  sense  in  our  lan- 
guage. 

On  the  other  hand,  the  word  love  in  our  tongue  is  capable  of 
being  degraded  into  various  uses  to  express  the  affection  that  hu- 
man beings  feel  toward  or  for  inanimate  objects  and  animals;  also 
to  express  the  passionate  physical  feeling  of  companionship  that 
human  beings  often  are  conscious  of.  Thus  we  say  that  we  love 
the  flowers,  that  we  love  our  pet  dogs  or  birds;  and  often  enough, 
when  the  feeling  is  wholly  or  very  largely  selfish  and  sensual,  hu- 
man beings  are  said  to  love  one  another  to  sheerest  madness.  But 
in  none  of  these  instances  can  it  be  said  that  the  exquisite  and 
ideal  and  divine  condition  or  emotion  of  charity  is  within  reach  or 
touch  of  the  emotions  here  defined.  Lovers  sometimes  kill  be- 
cause they  love  so  madly;  but  this  is  a  violation  of  all  the  com- 
mandments and  an  insult  to  all  good  sense.  In  a  word,  love  in  our 
language  has  been  degraded  until  it  often  is  used  to  define  mur- 
derous and  selfish  lust  and  passion;  but  Charity  is  not  lustful, 
selfish,  or  murderous;  hence,  in  some  sense,  it  is  a  more  exclusive, 
and  a  more  ideal,  and  a  more  divine  word  than  love  itself. 

Here  seems  to  be  the  place  to  bring  in  the  absolute  distinction 


THE  MASTER  FORCE  OF  ALL.  459 

between  love  and  passion  on  the  one  side  and  between  love  and 
Charity  on  the  other.  "  God  is  love,"  and  "  whosoever  loveth  is  born 
of  God,"  and  God  so  loved  the  world  " — the  human  race — "  that 
He  gave  His  only-begotten  Son,"  to  live  among  men  and  to  die 
for  the  world,  that  whosoever,  being  inspired  by  His  love  and  life 
and  death,  believeth  in  Him  might  have  and  enjoy  perennial  foun- 
tains of  life.  Now,  in  all  that  we  can  conceive  of  this  love  in  God, 
or  as  manifested  by  Him  in  Christ,  or  as  felt  and  uttered  by  the 
human  soul,  there  is  no  touch  or  dream  or  vestige  of  passion  of  any 
kind,  either  of  lust  or  of  anger.  In  truth,  these  definitions  are  the 
suns  and  pole-stars  of  the  intellectual,  moral,  and  spiritual  uni- 
verse, around  which  all  worlds,  all  churches,  all  human  souls  must 
at  last  revolve,  and  live  and  think  in  harmony  unto  the  endless 
eternities;  and  I  take  it  that  this  Christian  definition  of  God  and 
of  His  relation  to  our  world  in  and  through  Jesus  Christ  is  alike 
the  new  factor  in  all  old  and  new  world  philosophy,  and  in  all  new 
world  redemption. 

Never  until  Christ  came  into  our  world  was  God  defined  as  Love 
— infinite  and  essential.  Again,  it  is  only  in  the  light  of  this  defini- 
tion that  the  Incarnation  can  possibly  be  truly  and  fully  conceived 
of  or  understood.  Again,  it  is  only  because  the  Eternal  is  essential 
Love,  infinite  and  all-embracing,  that  the  Incarnation  could  have 
been  conceived  of  in  the  Divine  Mind,  and  wholly  by  reason  of  this 
primal  fact  of  the  divine  being  and  essence  that  the  Incarnate  God 
could  have  sustained  the  humility,  the  obloquy,  and,  humanly  speak- 
ing, the  suffering  and  ignoble  death — all  of  which  was  necessary 
to  attain  human  redemption  and  eventual  and  eternal  glory;  that 
is,  the  goal  of  immortal  human  charity. 

Strictly  speaking.  Charity  was  never  conceived  of  except  through 
that  phase  of  the  essential,  divine  love,  which,  becoming  incarnate 
in  Jesus  of  Nazareth,  suffered  all  the  pains  and  pangs  of  human 
anguish,  and  by  His  death  gave  birth  to  a  divine  love  in  the  human 
heart — a  love  based  upon  gratitude  to  heaven  for  highest  favors 
received,  and  inspired  by  the  same  Holy  Spirit  of  love  that  moved 
the  eternal  depths  of  Deity  thus  to  incarnate  its  soul  in  human 
form,  and  so  lift  a  repenting,  loving,  believing  world  up  to  some 
conception  of  the  ideal  divine  existence  as  seen  in  the  face  and  love 
of  Jesus,  the  Son  of  Mary  and  Son  of  God. 

Looked  at  in  this  light,  therefore.  Charity  is  at  once  the  source 
and  offspring  of  infinite  love,  especially  as  manifested  in  the  In- 


460  THE  GLOBE. 

carnation  of  Jesus,  and  in  the  latest  and. holiest  and  loveliest  birth 
and  glory  of  the  human  soul  that  believeth  in  Him  and  is  striving  to 
follow  Him. 

In  a  word,  Charity  is  the  eternal  co-equivalent  of  love  in  the 
being  of  God;  and,  supremely,  that  phase  of  the  eternal  love  which 
led  to  the  incarnation  in  Jesus  and  the  redemption  of  the  world 
through  Him.  It  is  the  love  of  the  Eternal  manifesting  its  eternal 
richness  in  the  active  benevolence  which  gave  us  a  Saviour,  Christ, 
the  Lord;  and,  through  Him,  the  Holy  Spirit  of  all  tenderness, 
goodness,  and  light;  and,  through  this  Holy  Spirit,  the  one  in- 
spired Church  of  Christ,  whose  final  mission  is  not  only  to  teach 
and  insist  upon  faith,  but  everywhere  and  at  all  times  to  know  and 
teach  that  as  infinite  love  gave  birth  to  the  Charity  of  Christ,  so 
faith  in  Christ  without  His  Charity  may  simply  be  the  confident 
arrogance  of  hell. 

Here  is  the  place  to  note  the  unfortunate  tendency  of  our  times 
to  call  every  kind  and  grade  of  benevolent  institutions  charitable 
institutions,  while  very  much  of  our  so-called  modern  benevolence, 
as  exhibited  in  the  founding  and  sustaining  of  schools,  hospitals, 
orphan  asylums,  etc.,  etc.,  is  too  often  utter  selfishness,  and  when 
not  utter  selfishness  is  still  all  too  often  an  unwilling  act  of  benevo- 
lence and  utterly  devoid  of  the  first  shadow  or  conception  or  fact 
of  Charity.  For  Charity  is  unselfish  and  divinely  inspired  love 
shown  in  actions  of  gentleness,  tenderness,  and  love  toward  our 
fellow-beings.  Benevolence,  so-called,  is  often  a  sop  to  Cerberus, 
and  still  as  often  a  tip  to  old  Charon  lest  he  spill  us  in  the  depths 
of  hell  while  crossing  the  old  current  we  call  death  and  its  dreams. 

Here  also  is  the  place  to  notice  that  wretched  and  false  view  of 
life  sustained  by  ethical  infidels  to  the  effect  that  we  may  have  a 
perfect  system  of  morality  without  any  system  of  religion. 

In  truth,  without  an  inspired  definition  of  God  such  as  I  have 
named  and  an  inspired  Church  to  explain  and  uphold  that  defini- 
tion, the  entire  universe  is  a  go-as-you-please,  and  the  devils  of  lust 
and  falsehood  have  just  as  much  claim  upon  our  reverence  as  the 
eternal  God  of  love  and  truth  and  the  martyrs  who  have  suffered 
and  died  in  loyalty  to  His  deathless  and  adorable  love. 

Either  man  has  sprung  or  climbed  from  apehood  to  godhead  and 
made  these  ineffable  definitions  from  his  own  evolved  and  self- 
sufficient  consciousness  of  the  Eternal;  or,  having  sprung  from  God 
and  lost  his  way  in  this  world,  the  Eternal  has  condescended  to  come 


THE  MASTER  FORCE  OF  ALL,  461 

and  help  him  to  new  light  and  power  by  the  Incarnation  of  His  love 
and  His  loyalty  to  love  and  truth  from  the  first  to  the  last  eternity. 

If  this  latter  is  the  truth,  as  all  men  except  conceited,  asinine, 
Ingersoll  men  believe  in  our  times,  then  have  we  the  one  true  and 
only  basis  for  a  noble  morality  and  a  divine  religion  in  our  world; 
and  all  men  who  would  build  a  moral  system,  or  a  system  of  ethics 
so-called,  on  this  basis  or  on  the  accomplished  consciousness  of  this 
divine  revelation  and  ministry,  and  still  deny  the  revelation,  the 
ministry,  and  the  religion  growing  out  of  the  same,  are  simply 
robbers — as  our  Saviour  truly  said  of  such  as  these.  And,  more- 
over, robbers  that  are  baser  in  their  graceless  and  ungrateful  souls 
than  the  worst  thieves  in  our  penitentiaries. 

Accepting  therefore  the  New  Testament  definition  of  God  as 
named,  we  have  a  perfect  basis  for  all  highest  morality  and  all  sub- 
limest  religion;  for,  if  God  is  love  and  if  the  highest  manifestation 
of  this  love  is  in  that  divine  Charity  that  begat  the  Incarnation  and 
sustained  our  divine  Lord  in  all  His  labors,  teachings,  sufferings, 
and  death  among  us,  surely  the  noblest  conceivable  evolution  of 
human  nature  is  to  aim  for  and  attain  a  similar  love,  acting  itself 
out  in  all  our  relations  with  the  world  by  a  similar  unselfish  Charity 
of  life  and  of  death.  And  here  is  where  we  get  at  the  true  discrim- 
ination between  all  natural  human  love  and  that  divine  Charity  of 
love,  which,  ever  born  of  God,  seeks  to  imitate  Him  as  He  lived 
in  the  life  and  death  of  His  dear  Son. 

Here  also  we  get  at  the  distinction  between  acts  of  so-called 
benevolence,  done  from  selfish  motives,  and  acts  of  benevolence 
done  from  the  promptings  of  this  divine  and  heaven-given  Char- 
ity. 

Prompted  by  the  maternal  instinct  animals  have  been  known  to 
fight  and  die  for  their  young.  Moved  by  a  similar  instinct,  human 
mothers  have  been  known  to  suffer  and  die  •  for  their  offspring. 
Prompted  by  inspirations  of  patriotic  excitement  tens  of  thousands 
of  brave  men  have  accepted  death  on  the  battle-field  and  without 
a  murmur.  Inspired  by  love  of  adventure,  many  hundreds  of  dar- 
ing men  have  ventured  into  unknown  recesses  of  the  earth  never 
to  return  alive,  and  the  most  accomplished  of  generals  have  some- 
times sacrificed  their  valuable  lives  to  turn  the  tide  of  battle;  so 
that  death  in  itself,  or  the  willingness  to  meet  death,  are  not  ex- 
ceptional glories  of  the  Founder  of  our  religion  or  of  His  saintly 
followers.    Nor  can  we  or  would  we  impugn  or  belittle  any  of  the 


463  THE  GLOBE. 

motives  that  have  led  men  or  women  to  seek  and  to  meet  death 
for  great  ends  in  all  ages  of  the  world. 

But  God  commendeth  His  love  toward  us,  in  that,  while  we  were 
yet  rebels,  sinners,  antagonistic  to  His  laws  and  His  government, 
deniers  even  of  His  existence,  He  evolved  and  executed  the  delib- 
erate plan  of  the  most  exalted  and  self-sacrificing  humiliation  in 
the  spirit  of  ineffable  love,  that  He  might  save  us  from  our  worst 
vileness,  that  is,  hatred  of  Himself  and  a  shrinking  from  the  final 
beatitude  of  our  souls,  which  is  the  sight  of  His  face  and  union 
with  Him. 

The  deliberate  habit  of  all  inanimate  and  animate  creation,  in- 
cluding man  in  his  natural  and  fallen  state,  is  to  prey  upon  its 
neighbor  and,  vampire-like,  drink  its  sap  or  its  blood  in  order  to 
self-sustenance  or  luxury. 

The  habit  of  the  divine  soul,  as  seen  in  the  incarnate  God  who 
dwelt  among  us,  is  to  reverse  all  this  and  give  His  own  life  and 
life-blood  for  the  health  and  salvation  and  glory  of  others,  and  this 
is  Charity — the  outburst  of  infinite  and  stainless  and  inimitable 
and  holy  love. 

God  in  Christ,  therefore,  is  the  reversion  of  the  vampire  habit  of 
fallen  and  universal  nature;  and  human  Charity,  to  be  worthy  the 
name,  must  spring  spontaneous  from  the  same  hallowed  and  clearest 
fountains  of  love  born  in  us  by  the  grace  of  God. 

Charity  is  the  crown  jewel  in  the  star-like  love  of  God.  Charity 
bears  the  relation  to  love  that  the  light  of  the  sun  bears  to  the 
central  fires  of  its  burning  heart  and  core.  Charity  is  the  honey- 
comb of  our  mortal  life.  Charity  is  at  once  the  purest  simplicity 
and  the  divinest  art  of  the  human  soul.  Charity  is  at  once  the 
flora  and  the  fragrance  of  our  sin-cursed,  blighted  world.  Charity 
is  the  inspiring  essence  of  all  goodness.  Charity  is  the  gem  for 
the  finding  of  which  all  churches  are  built,  all  prayers  offered, 
all  altars  erected,  all  sacrifices  made.  To  pretend  to  love  God  and 
perform  religious  duties  while  your  heart  harbors  hate  toward  a 
fellow-being  is  an  infamous  parody  of  religion,  the  very  center  and 
life-blood  of  which  is  Charity  springing  from  tlie  fountains  of  in- 
finite love. 

"  Meek  and  lowly,  pure  and  holy. 
Chief  among  the  blessed  three; — 
Turning  sadness  into  gladness, 
Heaven-born  art  thou.  Charity!  " 


THE  MASTER  FORGE  OF  ALL.  463 

Having  thus  very  imperfectly  looked  into  the  sources,  the  mean- 
ing, the  beauty,  and  the  glory  of  Charity,  let  us  dwell  a  little  upon 
the  last  words  of  our  text,  "  Charity  never  faileth."  In  a  word,  let 
us  see  how  and  why  it  is  the  master  force  of  all. 

In  the  first  place.  Charity  never  fails  as  to  duration.  It  is  not 
mortal  and  transient  like  the  various  other  gifts  and  graces  of  the 
Spirit,  but  immortal  as  the  soul  of  man  and  the  being  of  God. 

The  gift  of  speaking  so  as  to  be  understood  in  various  languages 
seems  to  have  been  a  special  inspiration  granted  to  the  early  fol- 
lowers of  Jesus  so  that  their  words  might  become  an  immediate 
blessing  to  the  listeners  and  a  glory  of  surprise  even  to  the  Apostles 
themselves;  an  evoking  of  the  ever-present  power  of  God  and  the 
latent  and  dormant  powers  of  the  human  soul  to  speak  in  a  way 
to  be  understood  by  all  races  of  the  world — a  touch  of  nature 
and  the  supernatural  that  made  the  whole  world  kin.  One  might 
add  many  fanciful  surmises  and  suggestions  as  to  why  that  gift 
was  vouchsafed  at  the  dawning  day  of  our  faith,  but  I  have  neither 
time  nor  inclination  for  such  fanciful  conceits.  The  point  to  our 
purpose  here  is  that,  whatever  the  object  of  this  gift,  it  seems  to 
have  been  alike  transient  in  its  nature,  its  uses,  and  its  demands. 
In  case  of  need  it  would  doubtless  come  again,  as  the  hand  of  the 
Eternal  is  not  shortened  and  is  as  ready  as  ever  to  meet  the  im- 
mediate needs  of  the  human  race.  It  was  transient — ^but  Charity 
abideth  forever;  is,  in  fact,  an  essential  and  elemental  feature  and 
fact  of  the  divine  and  of  every  redeemed  human  soul. 

In  substance  the  same  may  be  said  of  Hope  and  of  Faith.  Every 
phase  and  force  of  hope,  temporal  and  spiritual,  is  a  condition  of 
our  mortal  and  earthly  existence.  We  hope  for  that  which  we  have 
not  but  long  to  attain;  and  whether  this  be  wealth,  friendship, 
human  love,  rest  of  spirit,  anything  within  the  reach  of  human 
desire,  the  very  cause  and  meaning  of  it  is  found  in  our  at  present 
fallen  and  imperfect  state  of  being;  but  when  we  have  all  that  the 
soul  can  legitimately  hope  for,  the  wealth  of  eternity,  the  love  of 
all  that  is  lovely,  rest  and  joy  that  are  stainless  and  immortal,  hope 
will  have  changed  to  glad  fruition,  and  this  deep  and  often  un- 
uttered  buoyancy  of  the  earthly  life  that  sustains  us  in  so  many 
instances  when  we  can  neither  see  nor  quite  trust,  will  fall  from 
us  like  a  worn-out  star,  another  and  a  better  light  having  come 
to  bless  us  as  long  as  our  spirits  dream  and  roam  the  far  spaces  of 
the  infinite  universe. 


464  THE  GLOBE. 

The  same  is  precisely  true  of  faith  and  of  all  the  dogmas  of  faith 
that  have  vexed  the  energies  of  so  many  minds  alike  in  the  making 
and  accepting  of  dogma.  We  are  saved  by  grace  through  faith,  and 
that  not  of  ourselves.  It  is  the  gift  of  God.  During  this,  our 
probationary  period  of  existence,  faith  is  the  pole-star  of  the  soul. 
It  is  the  substance  of  things  hoped  for,  the  evidence  of  things  un- 
seen. Without  it  a  million  hopes  would  fall  each  hour  like  faded 
leaves  shaken  and  driven  by  the  autumn  winds.  Faith  is  the  di- 
vine spark  that  lights  the  human  mind  in  its  darkest  hours,  saves 
the  drifting  barque  of  the  soul  from  a  thousand  shallows  of  infi- 
delity, wTeck,  and  crime.  Faith  in  the  word  of  Christ  as  taught 
and  impressed  by  His  Church  gives,  even  in  this  world,  the  rest 
and  peace  that  many  unbelieving  minds  dream  can  only  be  attained 
in  eternity.  Faith  is  what  the  soul  grasps  at  a  touch,  but  the  touch 
is  nerved  by  the  omnipotent  power  of  the  Spirit  of  God.  Faith  is 
so  mighty  that  it  can  banish  disease  from  the  body,  remove  moun- 
tains from  the  onward  path  of  man,  place  the  burdened  and  afflicted 
life  of  man  in  rapturous  and  beatific  union  with  the  Eternal,  leap 
all  barriers  of  time  and  sense  and  stand  enchanted  amid  the  wings 
of  angels  and  before  the  throne  of  God. 

It  is  the  greatest  possible  gift  of  God  to  our  earth-bound  human 
life.  But  when  faith  is  changed  to  actual  sight,  when  we  cease  to 
need  the  childish  helps  of  pictures,  beads,  and  creeds;  when  we 
have  left  the  habiliments  of  this,  our  earthly  life,  behind  us  and 
have  ascended  to  the  starry  homes  of  the  redeemed;  when  we  no 
longer  see  through  a  glass  darkly — diml)%  as  in  a  mirror  or  by  re- 
flection— but  see  Christ  face  to  face  and  know  Him  and  all  things, 
even  as  we  are  now  known  of  Him,  then  all  our  faith  and  all  our 
doubts  of  faith  will  fade  into  that  afterglow  of  the  last  eternal  sun- 
set— when  there  shall  be  no  more  sun,  for  God  himself  shall  be 
our  light  and  we  shall  dwell  with  Him  and  in  Him  forever.  In  a 
word,  faith  is  at  once  the  greatest  need  and  the  greatest  blessing 
of  our  terrestrial  existence;  but  in  our  immortal,  celestial  exist- 
ence will  be  no  longer  needed  and  will  no  longer  exist,  but  will 
have  faded — like  all  the  shreds  and  ashes  of  this,  our  earthly  life — 
while  our  souls,  enlightened  by  the  clear  Eternal  Presence,  will 
have  risen  above  the  need  of  faith,  as  we  shall  have  risen  above  the 
need  of  hope;  for  God  shall  be  our  light,  our  home,  and  all  things 
that  can  gratify  and  delight  the  redeemed  soul  will  be  ours  forever. 

Into  the  same  category  of  vanished  fragments  of  our  earthly  life 


THE  MASTER  FORCE  OF  ALL.  465 

will  also  have  faded  all  the  learning,  all  the  philosophy,  all  the 
dogma,  all  the  creeds  of  all  the  churches  and  of  all  the  races  and 
nations  of  the  world. 

In  this  our  mortal  life,  these  accomplishments  of  the  mind  of 
man,  often  inspired  by  the  Spirit  of  God,  are  the  ideal  and  the 
supremely  beautiful  attainments  and  utterances  of  the  soul.  But 
they  are  only  for  time,  not  for  eternity:  "  Whether  there  be  knowl- 
edge, it  shall  vanish  away."  All  human  knowledge  is  partial. 
Every  form  of  our  highest  Catholic  creeds  has  been  evolved  to  meet 
and  slay  some  transient  form  of  error  that  has  for  a  longer  or  shorter 
period  darkened  the  mind  of  man;  and  the  pure  dogma  of  the 
Church  to-day  and  the  pure  faith  of  the  soul  in  such  dogma  are 
as  necessary  as  was  the  life  or  the  death  of  Jesus  himself. 

Whosoever  climbeth  up  or  tries  to  climb  up  by  some  other  way 
is  a  thief  and  a  robber.  The  dogmas  of  the  Church  are  the  moral 
and  spiritual  constellations  in  the  unseen  heavens  of  the  soul.  But 
when  the  stars  themselves  have  fallen,  being  no  longer  needed,  all 
these  dogmas  that  have  so  vexed  the  world  and  that  still  are  such 
fearful  stumbling-blocks  in  the  way  of  unbelieving  men — and 
which  w^e  rightly  insist  upon  as  the  gateways  to  that  faith  which 
alone  can  save  and  guide  the  human  spirit — will  also  fade  like  so 
many  sea-fogs  of  the  morning,  their  far,  far  ends  of  glory  having 
been  attained. 

Of  course  the  same  is  true  of  every  position  and  office  of  honor 
or  service  held  in  the  Church  or  in  the  governments  of  the  world 
to-day. 

When  there  are  no  more  dogmas  preachers  will  no  longer  be 
needed  to  proclaim  or  expound  them. 

Where  there  is  no  longer  any  need  of  sacrifice  or  offering  or 
prayer,  all  sins  having  been  forgiven  and  all  altars  shattered 
in  the  final  wreck  of  earthly  things,  there  will  no  longer  be  any 
need  of  priests  to  minister  for  us,  for  God  himself,  in  Christ  the 
glorified,  will  be  our  only  and  immediate  High  Priest,  bishop,  arch- 
bishop, cardinal.  Pope  or  Holy  Father  as  long  as  our  souls  endure. 
And  with  the  fading  and  utter  annihilation  of  the  hierarchy  of  the 
Church  will  have  gone  forever  all  the  kings  and  thrones  and  princes 
and  officialism  of  this  mortal  sphere. 

"  And  many  that  are  first  shall  be  last. 
And  many  that  are  last  shall  be  first." 

VOL.  VII,— 31. 


406  THE  GLOBE. 

For  in  those  eternal  homes  of  light  and  glory  philosophy  will  not 
count.  Titles  will  be  unknown  and  unremembered.  Rhetoric  and 
eloquence  will  be  silent  as  the  broken  cymbals  of  a  showman;  and 
many  a  beggar  and  many  a  poverty-smitten  sufferer  of  this  world, 
having  learned  humility  and  obedience  by  his  poverty  and  hunger 
and  anguish,  will  be  called  to  the  highest  places  in  the  gift  of  God's 
glorified  and  almighty  Son. 

You  have  all  heard  of  the  poor,  persecuted  priest,  who  when  in 
heaven  went  gazing  into  the  faces  of  the  saints  in  the  upper  tiers 
of  glory,  hoping  to  find,  embrace,  and  forgive  the  archbishop  whose 
acts  of  tyranny  had  made  his  life  a  crawling  misery  in  this  world; 
and  how  amazed  he  was  to  find  that  said  archbishop  had  literally 
blown  himself  into  the  hottest  centers  of  hell  by  the  blizzards  of 
his  own  wild  vanity  and  unprincipled  ambition. — But  this  is  too 
serious  a  place  for  jokes  and  jokers  like  these. 

In  a  word,  precisely  as  the  life  of  Jesus  was  and  remains  to  this 
day,  a  perfect  reversion  of  the  vampire  order  of  nature  and  human 
society,  so  will  heaven  be  a  reversion  of  the  proud  and  pampered 
order  of  the  ecclesiastical  and  temporal  crowns,  powers,  and  hon- 
ors of  these  our  mortal  days.  But  in  all  the  indescribable  glories 
of  eternity.  Charity  and  humility  will  be  exalted  and  immortal  in 
their  exaltation  for  ever  and  ever,  world  without  end. 

Charity  is  not  sycophancy,  charity  is  not  sleuth-hound  suspicion; 
Charity  is  not  liberal  giving  of  stolen  goods  or  money  or  lands. 
Charity  is  essential,  innate,  deliberate,  unsuspecting,  constant,  ten- 
der, loving,  unselfish,  enduring  kindness,  pledged  to  and  engaged 
in  any  work  for  the  betterment  of  mankind.  In  a  word,  precisely 
as  Charity  is  the  innermost  and  dominating  force  of  the  being  and 
action  of  the  eternal  God  of  Love,  so  is  Charity  the  innermost  and 
dominating  force  of  every  soul  that  is  born  again  of  the  Holy  S]Mrit 
of  this  eternal  God  of  Love. 

And  as  the  one  force  in  God  is  immortal,  has  existed  and  acted 
from  eternity  and  will  exist  and  act  in  the  divine  economy  to  eter- 
nity, so  will  the  same  force — kindled  in  the  human  soul  by  contact 
with  its  father  and  mother  force  in  God — live  in  man  and  beautify 
and  glorify  his  soul  to  all  eternity. 

You  cannot  smite  it,  or  slay  it,  or  tarnish  it.  Like  the  finest 
phantom  of  the  unseen  sacredness  of  the  Divine  soul,  it  evades  you, 
slips  from  your  avenging  arm,  turns  again  and  shines  upon  you — 
follows  you  to  death  and  beckons  your  vicious  soul  out  of  the  depths 
of  hell. 


THE  MASTER  FORCE  OF  ALL.  467 

Charity  never  faileth,  in  the  sense  that  it  never  grows  old  or 
weary;  never  is  out  of  date  or  out  of  fashion,  but  is  forever  the 
ideal  inner  beauty  and  the  heavenliest  garment  of  the  soul. 

In  still  another  and  perhaps  a  more  important  sense,  charity 
never  faileth,  but  is  the  master  force  of  all  the  forces  of  God  and 
of  eternity.  That  is.  Charity  never  faileth  to  accomplish  the  ends 
it  aims  for.  It  is  and  forever  has  been  and  forever  will  be  the  mas- 
ter force  of  eternity. 

It  moulded  the  making  of  the  universe  to  such  lines  and  plans 
of  truth  and  beauty  as  should  at  last  delight  the  soul  of  God,  of 
angels,  and  of  redeemed  mankind. 

When  man  had  fallen  by  the  exercise  of  his  free  will.  Charity 
evolved  the  plan  that  should  redeem  him  again  by  choice  of  his  free 
will  inspired  by  charity's  own  wooing  and  winning  power;  a  plan 
that,  while  meeting  and  exercising  all  the  resources  of  omnipotence, 
omniscience,  and  all-pervading  love,  should  at  the  same  time  re- 
develop power  and  wisdom  and  love  in  the  fallen  soul  of  man,  and 
through  the  fond  touches  of  its  own  tenderness  make  out  of  the 
wandering  children  of  men  the  home-going,  home-dwelling,  heaven- 
loving,  Charity-winging,  eternal  sons  and  daughters  of  eternal  love. 
And  in  all  this  it  never  has  failed  for  a  moment  or  to  a  hair's 
breadth,  but  is  eternal,  universal,  everywhere,  and  in  all  things, 
victor  and  master  and  conqueror  to  the  last  and  minutest  eternity. 

A  few  thousand  years  ago  the  sole  germ  of  this  choicest  virtue 
of  the  soul  and  the  sole  hope  of  its  evolution  in  the  human  race 
lay  in  the  sulking  and  fallen  heart  of  one  shame-faced  man,  whose 
intelligence  above  the  brute  creation  had  no  sooner  been  inspired 
within  him  by  Almighty  God  than,  by  sheer,  self-conceited  rebellion, 
he  found  himself  hiding  from  the  face  of  his  Creator  and  flying 
from  the  only  source  whence  true  Charity  has  ever  sprung.  And 
if  any  man  to-day  complains  of  the  slow  progress  of  this  grace 
through  the  centuries  that  intervened  between  the  birth  of  the  first 
father  of  mankind  and  that  chosen,  immaculate  Mother  of  love 
through  whose  virgin  soul  the  divine  Son  of  God's  own  infinite 
Charity  was  born,  I  bid  the  modern  carper  examine  his  own  soul 
and  find  how  little  of  the  real  grace  of  Charity  he  himself  has  at 
this  late  hour  of  time. 

Better  far  is  it  to  dwell,  with  infinite  gratitude  to  God,  upon 
these  great  salient  points  of  history,  wherein  is  seen  the  mighty 
victories  that  Charity  has  wrought  for  our  race,  and,  taking  a  new 


408  THE  GLOBE. 

start  from  these  star-fires  of  the  infinite  love,  strive  to  imitate  the 
example  of  the  sons  and  daughters  of  the  Highest  who  have  won 
for  us  these  higher  accomplishments  of  perfect  character  and  per- 
fect pea<;e. 

I  hold  that  it  is  only  in  the  purest  Christian  characters  that  true 
Charity  can  be  found.  Mere  toleration  of  error,  heresy,  and  un- 
belief is  not  Charity.  If  God  had  not  become  incarnate  in  our  hu- 
manity and  had  not  founded  a  teaching  and  a  ruling  Church  in  this 
world  expressly  and  explicitly  intended,  ordained,  and  directed  to 
teach  and  guide  men's  souls  in  their  relations  to  moral  duty  and  to 
God,  the  matter  of  belief  in  this  or  the  other  creed  might  be,  as 
heretics  and  infidels  assume,  a  matter  of  individual  opinion,  in 
which  case  one  man's  creed  may  be  worthy  the  same  respect  as  an- 
other's. But  if  Christ  was  God  incarnate,  and  if  the  Catholic 
Church  is  His  authorized  teaching  and  ruling  body  in  this  world, 
then  men  are  infinitely  more  bound  to  accept  its  dogmas  than  they 
are  to  accept  the  common-law  notions  of  right  and  wrong,  truth 
and  falsehood,  theft  and  honesty. 

In  truth,  precisely  as  Catholic  faith  and  religious  observances, 
when  unaccompanied  with  trueness  and  gentleness  of  life,  often 
seem  to  be  mere  personal  pride  and  arrogance,  so  ninety  per  cent, 
of  so-called  toleration  is  a  deep-seated,  self-satisfied  pride  in  one's 
own  crude  and  unorthodox  beliefs. 

That  sleepy  and  wordy  and  shuffling  old  man,  E.  E.  Hale,  for 
instance,  of  Boston,  whose  books  are  the  wordiest  and  most  sense- 
less, contradictory  and  soulless  of  all  modern  literary  productions, 
and  whom  the  fading-fast  Unitarians  look  upon  as  a  sort  of  Pope 
among  them,  may  well  be  tolerant  of  the  absurdities  of  Universal ists, 
the  crudeness  of  Baptists,  the  rare  and  tare  of  Methodists,  and  the 
petticoat  screamers  in  the  pulpits  of  all  these  persuasions,  since  his 
own  mind,  heart,  and  soul  have  never  earnestly  sought  the  core  of 
religious  truth,  never  have  felt  willing  to  accept  such  truth  at  the 
hand  of  God's  only  teaching  lips  in  this  world,  and  never  even  con- 
sidered the  fact  that  obedience  is  greater  than  conceit  or  even  than 
sacrifice;  and  the  same  formula  will  apply  to  every  variety  of 
heretical  and  conceited  Protestant  under  the  sun. 

Certainly  those  who  have  been  blessed  with  true  faith  and  any 
dnwning  of  pure  Charity  will  and  must  have  a  steady  and  pitiful 
kindliness  of  heart  and  life  toward  their  less  fortunate  unbelieving 
neighbors.    For  Charity  is  broad  as  the  race  and  far  more  exquisite. 


THE  MASTER  FORCE  OF  ALL.  469 

But  this  kindliness  of  heart  and  life  toward  unbelievers  does  not 
imply  and  must  not  involve  toleration  of  their  errors. 

If  the  matter  of  belief  were  of  little  or  no  value,  then  Christ  had 
not  died.  If  the  Hebrew  faith  and  practice  of  His  day  were  God's 
final  word  and  ideal  life  in  our  world,  the  death  of  Jesus  and  espe- 
cially our  interpretation  of  the  vast  importance  of  that  death  are 
the  veriest  absurdities. 

If  the  teachings  of  Socrates  and  Plato,  Cicero  and  Seneca  were 
of  equal  importance  with  those  of  Jesus  and  of  Paul,  then  is  Chris- 
tianity an  eternal  farce  and  the  Church  of  Rome  a  gilded  and  a 
varnished  lie.  But  if  Christ  were  God  with  us,  and  if  the  Church 
of  Rome  is  His  exponent  through  all  ages,  E.  E.  Haleism  and  Phil- 
lips-Brooksism,  not  to  speak  of  Beecherism  and  modern  Lyman- 
Abbotism  and  Ingersollism,  are  things  to  be  fought  with  more 
energy  than  we  fight  yellow  fever  or  an  invading  army. 

Nevertheless,  while  Charity  does  not  excuse  us  from  fighting  the 
errors  of  mankind  or  of  womankind,  it  obliges  us  to  treat  their  per- 
sons and  their  lives  with  all  the  tenderness  of  devoted  friends. 
Charity  endureth  all  things,  even  the  ignorant,  upstart  arrogance 
of  female  heretics. 

Nineteen  hundred  years  ago  the  quintessence  of  this  divine 
Charity  in  our  world  slept  beneath  the  sinless  lids  of  a  new-born 
child  in  a  manger  in  a  stable  at  Bethlehem  in  Palestine.  A  gen- 
eration later,  when  this  child,  now  grown  to  manhood,  was  being 
jeered  at  on  the  cross  by  priests  and  high-priests  as  an  upstart 
mystic,  now  properly  enough  dying  for  his  presumption,  it  pierced 
the  ears  of  the  universe  with  its  heart-broken  cry,  "  My  God,  my 
God,  why  hast  thou  forsaken  me?  " 

If  I  at  all  rightly  understand  human  history,  the  last  nineteen 
hundred  years  have  been  one  steady,  prolonged,  and  unalterable 
answer  to  that  prayer — and  to  the  effect,  "  I  have  not  deserted  thee. 
Thou  incarnate  soul  of  my  soul,  and  Love  of  my  Love;  thou  Morn- 
ing Star  of  Eternal  Charity,  I  was  only  consenting  to  the  loving 
and  loyal  humility  of  infinite  kindness,  that  the  ages  of  coming 
glory,  of  penitence,  and  love  and  loyalty  and  Charity  to  be  born 
of  that  hour  should  seem  all  the  more  glorious  by  comparison  with 
the  darkest  hour  of  the  world." 

And  to-day,  dear  friends,  to-day  the  utterer  of  that  cry  has  so 
saturated  the  hardened  heart  of  time  with  His  own  divine  tender- 
ness that  all  our  sunrises  and  sunsets  are  touched  with  a  tenderness 


470  THE  GLOBE. 

of  loveliness  and  beauty  not  known  to  the  ages  of  the  world  l^efore 
Jesus  died.  So  I  see  that  Charity  never  faileth,  though  it  oft-n 
seems  to  fail;  and  that  only  by  this  eternal  law  is  it  that  the  cruci- 
fied  of  yesterday  becomes  the  loving  dictator  of  the  world  to- 
morrow. 

A  little  more  than  nineteen  hundred  years  ago,  when  Cleoi)atra 
was  Queen  of  Egypt,  and  she  and  the  wives  of  the  Caesars  were  the 
great  and  almost  adored  women  of  the  civilized  world,  the  very  sun- 
rise of  this  heavenly  Charity  was  asleep  in  the  womb  of  a  shy-faced, 
modest,  humble,  devout,  but  beautiful  unknown,  unobserved  He- 
brew maiden,  whose  perfect  loveliness  was  first  then  dawning  upon 
the  village  life  of  Palestine.  Still  a  little  later,  this  maiden,  now 
the  wife  of  an  humble  mechanic,  was  going  a  pilgrim  to  Bethlehem, 
a  suspicioned  wife,  with  a  thousand  sacred  memories  of  a  heavenly 
love  rising  in  her  heart  to  counteract  those  keen  recollections  of 
pain  at  the  thought  that  even  her  betrothed  husband  had  not  felt 
sure  of  her  virtue;  and  soon,  in  the  night,  under  the  cold  stars, 
grown  warm  for  her  sake — so  near  is  heaven  to  its  own — a  child 
is  born  to  this  young  mother,  in  a  stable,  the  inn  being  crowded. 
And  it  was  all  as  quiet  and  modest  in  its  heavenly  consciousness 
as  the  last  and  great  birth  of  dawn.  No  trumpets  were  sounded  at 
this  birth  hour,  and  the  new  mother  was  one  of  the  countless  mill- 
ions of  intensely  humble  and  sensitive  mothers  whose  first-born 
children  have  come  to  an  unwelcome  world  of  poverty  and  of  care. 
But  0!  the  God's  love  in  that  woman's  heart!  0!  the  divine  ten- 
derness of  deathless  charity  that  filled  her  being.  0!  the  folding 
of  ineffable  sweetness  of  love  out  of  which  this  child  of  the  manger 
came.  To-day,  Cleopatra  and  the  wives  of  the  Caesars  are  remem- 
bered only  as  the  posing  representative  women  of  the  pride  and  lust 
of  those  days,  and  no  one  has  loved  them  for  nigh  two  thousand 
years,  while  this  humble  child  of  God's  Eternal  Charity  has  risen 
in  beauty  and  glory  age  after  age,  and  is  to-day  loved  and  trusted 
as  the  divine  mother  by  hundreds  of  millions  of  the  noblest  men 
and  the  purest  and  noblest  women  of  all  the  ages  of  time.  Nay, 
more,  is  exalted  by  the  purest  judgments  of  history  as  Queen,  not 
of  some  petty  province  of  this  world,  but  as  Queen  of  prophets, 
Queen  of  apostles.  Queen  of  martyrs.  Queen  of  all  saints,  Queen  of 
angels,  and  the  highest,  the  most  exalted,  the  most  honored,  the 
most  trusted,  the  most  potent  and  powerful,  the  most  glorified,  and 
the  most  loved  of  all  the  created  intelligences  of  the  universe. 


THE  MASTER  FORCE  OF  ALL.  471 

I  am  not  preaching  theory  or  dogma  to  you.  I  am  simply  stat- 
ing the  simplest  facts  known  to  all  the  millions  of  men  and  women 
now  inhabiting  the  civilized  portions  of  the  world. 

I  am  not  urging  anyone  to  love  and  honor  this  Hebrew  mother  of 
the  Eternal  Charity  of  God;  I  am  simply  reminding  you  of  the 
honors  already  paid  her;  but  I  beg  to  assure  you  that  all  the  world 
shall  yet  become  converts  to  this  cult  of  loving  devotion  to  Mary  of 
Bethlehem — the  Queen  Mother  of  the  quenchless  love  of  God.  My 
object  here,  however,  is  only  to  remind  you  all  that  Charity,  though 
humble  and  timid  as  poverty  incarnate,  and  persecuted  by  tyrants, 
and  driven  to  the  remotest  and  lowliest  corners  of  the  earth  for  its 
birth  and  its  career,  never  fails  of  its  object,  but,  in  the  long  run, 
conquers  the  world. 

True  Charity  is  often  as  forceful  and  victorious  in  what  it  re- 
frains from  doing  and  saying  as  in  the  things  it  says  and  does. 

History  records  the  fact  that  a  great  and  famous  prelate  of  the 
Roman  Catholic  Church,  who  was  once  stealthily  and  viciously  de- 
ceived by  an  ambitious  and  unprincipled  fellow-prelate,  and  so  put 
in  a  false  and  humiliating  light  before  the  eyes  of  the  especial  able- 
gate of  the  Pope  and  in  the  eyes  of  the  Pope  himself,  steadily  re- 
fused to  make  any  defence  or  explanation,  simply  because  he  could 
not  do  this  without  criminating  the  fellow  that  betrayed  him.  But 
after  a  little  the  true  facts  of  the  case  reached  the  ears  of  the  able- 
gate and  of  the  Pope  also,  when,  of  course,  the  wretch  who  dug  the 
pit  for  his  unsuspecting  peer  fell  straightway  into  the  pit  himself, 
and  only  scrambled  out  with  his  character  soiled  and  ruined  for- 
ever. Were  I  preaching  a  sermon  on  the  text  that  whosoever  layeth 
a  snare  for  his  brother  shall  be  caught  in  his  own  trap,  here  would 
be  an  excellent  place  to  point  that  moral;  but  I  am  preaching  of 
the  Charity  that  never  faileth.  Of  course,  in  the  case  referred  to, 
the  outraged  prelate  rose  higher  and  higher  from  that  time  for- 
ward, alike  in  the  favor  of  God  and  man;  and  I  call  his  conduct  in 
this  case  the  victory  of  silent  charity — the  very  charity  of  God. 

In  Victor  Hugo's  powerful  story  of  Jean  val  Jean,  in  "  Les  Mis- 
erables,"  you  remember  the  hero  had  stolen  a  loaf  of  bread  in  order 
to  appease  the  hunger  of  his  children,  was  arrested  for  the  theft, 
tried,  convicted,  and  sent  to  prison;  escaped  from  prison,  engaged 
in  mercantile  life,  became  wealthy  and  respectable,  when  one  day 
he  learned  that  a  poor  man,  somewhat  resembling  him  in  person, 
had  been  arrested,  was  on  trial  and  at  the  point  of  being  convicted 


472  Tilt;  GLOBE. 

and  imprisoned  for  Jean  val  Jean's  own  crime,  plus  his  escape  from 
authority;  at  which  point  the  real  culprit — now  a  gentleman — 
enters  the  court-room,  attired  in  his  best,  looking  pale,  dignified, 
and  resolute,  and  confesses  that  he  is  the  real  Jean  val  Jean;  de- 
clares that  the  poor  man  at  the  bar  is  innocent,  gives  ample  evidence 
of  the  deep  sincerity  and  veracity  of  his  statement,  and  the  inherent 
greatness  of  his  act  is  such  that  the  poor  man  under  trial  is  im- 
mediately set  free,  while  Jean  val  Jean  stands  waiting  rearrest  for 
expiation  of  his  crime;  but  no  hand  of  the  law  is  laid  upon  him; 
justice,  so-called,  is  once  more  conquered  of  heroic  mercy;  the  very 
stigma  of  former  imprisonment  is  banished  by  this  noble  act,  and 
instead  of  viewing  the  escaped  prisoner  as  a  culprit,  the  court  and 
the  world  are  inclined  to  treat  him  as  a  god.  I  call  this  the  charity 
of  sacrifice,  the  divinest  charity  of  all.  These  are  but  hints  at  the 
truth  that  Charity  never  faileth. 

Finally,  Charity  is  the  master  force  of  all,  and  in  this  thought 
I  find  the  supreme  philosophy  of  the  apostle  and  the  master  thought 
of  all  time  and  of  all  eternity. 

Ours  is  an  age  in  which  the  word  force  is  far  more  familiar  than 
the  word  charity  or  love  or  duty.  The  scientist,  so-called;  the  lit- 
erary man,  so-called;  even  the  preacher,  so-called,  in  these  days, 
will  hardly  write  a  page  or  utter  a  sentence  in  which  the  word  force 
does  not  occur. 

This  is  the  pet  word  of  all  the  Herbert  Spencer  gangs  of  philos- 
ophers, so-called,  and  I  call  them  gangs  because  as  to  real  intel- 
lectual perception  of  the  actual  and  subtlest  phenomena  of  this 
universe  they  are  no  better  than  gangs  of  laborers  in  our  factories 
or  on  our  railroads,  and  sometimes  not  half  as  gifted.  In  fact, 
Herbert  Spencer  himself,  after  browsing  in  all  the  pastures  of  the 
universe,  and  proving  to  his  own  satisfaction  the  physical  and  me- 
chanical basis  of  all  forces,  and  the  correlation  of  all  forces,  and 
the  unity  of  all  forces,  waddled  back  to  the  old  theistic  truism  that 
an  unknown  absolute  force — as  well  called  God  as  anything — was 
the  master  force  of  all;  and  again  and  again  I  have  asserted  that 
he  was  driven  to  this  not  at  all  by  his  own  shallow  and  sieve-like 
principles  of  sociology,  but  by  force  of  a  Superior  Mind  whose 
thought  he  borrowed  and  never  acknowledged. 

Ijet  us  accept  the  old  truism,  call  God  Love,  according  to  the 
Scriptures,  see  in  the  incarnation  the  eternal  Charity  of  God  as 
Love,  and  we  have  what  to  my  mind,  these  last  thirty  years,  is  the 


THE  MASTER  FORGE  OF  ALL.  473 

only  basis  for  the  only  true  philosophy  of  the  infinite  universe,  of 
all  human  life,  and  of  the  birth  and  ministry  of  every  flower  that 
blooms. 

Smitten  by  the  mechanic  gang  philosophy  men  have  explained 
the  evolution  and  the  movements  of  the  stars,  and  the  movements 
of  every  human  act,  by  the  Newtonian  laws  of  the  force  attraction; 
but  again  and  again  the  falsity  and  folly  of  this  theory  have  been 
proven,  and  to  any  mind  unstifled  with  such  false  theories  it  is  pal- 
pable that  a  much  larger  and  more  profound  and  more  consistent 
force  than  that  of  Newton's  force  of  attraction  moulded  and  for- 
ever controls  the  motions  of  the  stars  and  of  all  things  human  and 
divine.  In  fact  this  physical-basis  and  mechanic-force  theory  of 
the  origin  and  government  of  the  universe  is  now  held  only  by 
misled  and  deluded  mechanic  souls;  and  sooner  or  later  the  think- 
ing world  will  find  how  this  change  in  modern  thought  was  wrought 
during  the  third  generation  of  the  nineteenth  century. 

Even  our  shallow-pated  Anglo-American  Madame-Blavatsky 
Esoteric  Buddhistic  and  Psychic  moonshine  is  a  mild  protest  against 
Herbert  Spencerism.  Men  will  not  believe  that  the  universe  sprang 
from  a  turnip,  and  that  the  turnip — spite  of  its  acknowledged 
medicinal  qualities — is  Almighty  God.  Men  are  coming  back  to 
believe  that  the  real  plasma  of  eternity  forever  was,  is  to-day,  and 
will  forever  remain,  intelligent,  omniscient,  omnipotent,  and  divine. 
And  again  I  say,  call  this  eternal  plasma  God,  and  call  this  God 
Love,  and  you  are  back  to  the  Hebrew  prophets,  forward  to  Christ, 
as  God  with  us,  and  only  need  your  eyes  opened  to  see  that  Charity, 
which  is  divine  love  in  benevolent  action,  is  the  master  force  that 
made  the  world,  created  man,  and  redeemed  him,  and  so  are  you  on 
the  road  to  the  care  of  that  Eternal  Sacrifice  of  Charity  which  built 
the  Church  of  God  out  of  the  blood  of  the  chief  Martyr  and  out  of 
all  the  Martyrs  of  Charity,  giving  and  upholding  the  eternal  word 
of  Charity,  that  the  gates  of  hell  shall  not  prevail  against  it.  In 
a  word,  that  Charity  is  the  master  force  of  all. 

All  mechanic  forces,  including  all  human  forces  other  than 
Charity,  are  bom  of  the  inner  fires  that  consume  the  very  centers 
whence  they  spring.  The  force  of  electricity  is  in  the  exact  meas- 
ure of  the  consumed  fires  that  produce  it;  so  of  the  force  of  a 
cannon-ball;  so  of  the  force  of  human  governments;  but  Charity 
is  the  uncreated,  eternal  fountain  of  the  divine  creative  energy. 
Charity  is  the  very  breath  of  God.     Charity  gave  birth  to  Jesus 


474  THE  GLOBE. 

and  nerved  His  soul  to  endure  the  anguish  that  is  winning  human 
redemption  and  shaping  human  civilization.  Charity  touches  each 
dawn  and  each  sunset  with  roseate  and  radiant  glory.  Charity 
makes  all  human  duty  more  beautiful  than  morning,  though  said 
duty  be  lonelier  than  death,  and  has,  at  first,  only  a  scaffold  for  its 
reward.  Charity  so  moulds  the  hearts  of  men  and  nations  that  the 
victories  of  its  own  greatest  heroes  are  secured.  Charity  is  slowly 
turning  all  hells  of  hate  and  crime  and  darkness  into  eternal  homes 
of  joy.  Charity  is  the  only  force  in  all  the  infinite  universe  that 
does  not  exhaust  itself  by  service  and  action,  but  increases  its  power 
in  the  precise  measure  of  the  purity  and  energy  with  which  it  is 
exercised.  Charity  is  thus  a  reversion  of  the  wasting  power  of  use 
that  dominates  all  nature,  and  thus  is  its  own  evidence  of  its  own 
Eternal  Mastery  and  divinity. 

Let  us  seek  it;  let  us  live  it,  and  so  make  our  lives  divine. 

William  Henry  Thorne. 


TIMES   ARE  HARD. 


Everyone  says  so.  Wherever  you  may  be,  to  whatever  quarter 
of  the  city  you  bend  your  steps,  ask  the  first  man  you  meet  about 
business  conditions;  and  he  will  answer,  "  Things  are  dull.  Im- 
possible to  make  a  living! "  Yet  the  fields  are  fertile  as  ever,  the 
lakes  and  rivers  as  full  of  fish;  in  fine,  all  nature  as  rich  as  in  years 
gone  by.  She  is  in  no  sense  the  cause  of  our  misfortunes  nor  in 
any  wise  responsible  for  this  deplorable  state  of  things.  Let  us  stir 
up  the  social  gutter  a  little,  though,  and  we  shall  begin  to  be 
edified. 

First  of  all,  we  shall  see  that  everyone  wants  to  get  rich  in  a  week 
or  so,  in  order  to  indulge  in  all  the  pleasures  money  can  give.  This 
is  not  exactly,  in  itself  considered,  an  evil  desire,  save  as  it  prac- 
tically leads  to  other  ills.  Incited  by  this  keen  desire,  the  money- 
seekers  flock  to  the  great  city  of  New  Orleans.  Then  follows  a 
notable  increase  of  the  slums,  and  closer  packing — their  wretched 
dwellings  swarming  with  colonies  of  outcast  negroes,  all  bent  upon 
finding  in  the  city  some  way  of  living  without  work.  And  this  is 
what  ensues.  This  pariah  caste  of  society  piles  itself  up  in  certain 
localities,  like  a  great  ant-hill.  These  people  work  little  during 
the  day,  and  pass  the  night  howling  in  a  little  sentry-box  which 


TIMES  ARE  HARD.  475 

they  choose  to  call  a  church.  Now  and  then,  when  hunger  presses, 
they  lay  hands  on  anything  they  find.  If  they  are  caught,  justice 
is  lenient — nay,  even  if  occasionally  severe,  still  merciful! — for  she 
provides  food  and  shelter,  requiring  no  labor  in  return. 

As  for  the  man  who  does  work  and  receives  good  pay  on  Satur- 
day night,  he  would  be  unhappy  if  he  carried  home  this  fruit  of  his 
toil.  He  spends  it  all  in  getting  drunk  Saturday  night.  He  must 
recompense  himself  for  a  week's  industry;  he  drinks,  fights  with 
somebody,  often  kills  or  gets  killed.  In  either  case  he  makes  a  row 
and  is  a  nuisance  to  the  public.  If  bread  is  needed  for  his  family 
or  rent  is  due,  he  has  not  a  cent  left.  He  must  depend  upon  credit; 
and  when  that  fails  there  is  but  one  resource  more — the  mother 
and  children  must  betake  themselves  to  thievery  or  begging.  These 
human  beings,  becoming  non-producers,  are  thenceforward  a  pub- 
lic charge. 

The  workman  of  Caucasian  blood  varies  little  from  this  type, 
save  in  one  thing.  While  the  negro  lives  on  very  little  and  has  no 
ambition,  the  other  feels  surging  within  him,  from  day  to  day^  the 
desires  of  a  marquis.  He  must  dress  in  the  latest  style,  wears  a  silk 
hat,  demands  at  his  table  the  early  luxuries  of  the  season  and  choice 
wines,  like  a  bank  president.  As  for  his  wife,  she  thinks  herself 
just  as  good  as  the  woman  of  millions;  she  may  be  right — she  is, 
perhaps,  even  better!  Why  should  she  not,  likewise,  have  silk 
gowns  and  all  the  allurements  of  fashion?  She  can  wear  them 
with  the  same  grace.  She  finds  these  fripperies  becoming!  Possibly 
so;  but  the  deuce  of  it  is  that  the  workman  cannot  hold  his  own 
at  this  game. 

Then  societies  are  organized  and  various  associations  in  order  to 
obtain  shortened  hours  of  labor  with  higher  wages.  This  fin-de- 
siecle  gentleman  insists  upon  producing  little  and  receiving  much. 
The  boldest  in  this  army  of  limited  labor  live  at  the  expense  of  the 
rest  and  become  the  ringleaders  in  social  disaffections.  In  their 
own  way  they  finally  get  to  be  monopolists  of  the  worst  kind,  going, 
at  times,  even  to  the  point  of  assassination  to  keep  more  sensible 
workmen  from  taking  lower  wages  than  those  they,  in  their  con- 
summate wisdom,  have  fixed  upon.  These  societies  are  as  much 
a  cause  of  trouble  in  the  community  as  the  great  trusts  so  much 
complained  of.  We  should  like  to  see  both,  alike,  swallowed  up  in 
a  general  deluge! 

If,  instead  of  this  workman  of  extravagant  and  exaggerated  tastes. 


476  THE  GLOBE. 

we  had  the  workingman  as  he  ought  to  be — the  Christian  working- 
inaTi,  who  comprehends  that  he  ought  to  work  because  this  is  the 
law  of  God,  who  knows  how  to  economize,  who  does  not  spend  a 
cent  outside  of  his  own  family — we  should  have,  also,  a  population 
in  healthy  condition.  As  it  is  at  the  present  day,  we  can  fairly  say 
that  this  army  of  labor  is  made  up  of  idlers,  ignorant  politicians, 
and  incorrigible  drunkards. 

Look,  now,  also  at  the  brilliant  youth,  dreaming  of  wide  public 
control  in  the  early  future — if  not  in  the  present,  even.  Our  young 
people  have  learned  to  read  and  write  in  the  public  schools — the 
other  schools  being  no  longer  accounted  of,  especially  the  Christian 
schools.  Armed  with  this  modicum  of  knowledge  they  think  them- 
selves phoenixes,  able  to  argue  down  all  the  sages  of  the  past.  Un- 
luckily, they  have  only  that  varnish  of  learning  which  does  not 
admit  even  of  doubt  or  self-distrust.  Hardly  twelve  years  old,  they 
are  already  anxious  for  place  and  salary.  Is  it  to  carry  a  few  dollars 
home  and  aid  their  mothers?  Not  at  all.  It  is  to  pass  their  nights 
chez  Ninine  and  to  contract  there  germs  of  disease  sure  to  bring 
misfortune  later  into  many  families.  During  the  day,  if  their  em- 
ployer sends  them  to  the  bank,  they  will  never  fail  to  stop  at  the 
race-course  and  try  their  luck  on  a  horse  that  is  to  run  in  China 
or  Japan.  Inexperienced  pigeons  as  they  are,  they  nevertheless  too 
often  stake  the  money  of  others  and  betray  the  confidence  of  their 
employers.  Their  parents  are  compelled  to  rescue  them  financially 
— and  that  with  speed — to  avoid  exposure  and  disgrace.  This  is 
the  way  they  take  to  fit  themselves  for  public  life  and  the  duties  of 
paternity. 

Now,  consider  them  as  grown  men,  the  fathers  of  families.  Have 
they  improved  with  the  flight  of  years?  Alas,  each  age  of  life  has 
its  "  pleasures  " — we  should  say  its  passions.  These  men  are  very 
little  better  than  they  were  in  youth.  No  longer  able  to  play  the 
part  of  the  dangler  after  and  pursuer  of  women  with  their  former 
assiduity,  they  make  amends  by  haunting  the  temple  of  Bacchus. 
This  is  not  saying  that  they  ever  really  give  up  debauchery;  but, 
nature  rebelling  against  their  lusts,  they  console  themselves  with 
the  bottle.  Their  throats  are  always  dry  as  a  sponge.  So  only  the 
tax-collector  knows  how  many  cafes  and  drinking-holes  are  in  New 
Orleans.  As  each  block  has  four  corners,  there  are  at  least  four 
saloons  to  each;  and  you  must  not  imagine  that  these  factories  ever 
shut  down — day  and  night,  winter  and  summer,  they  are  in  full 


TIMES  ARE  HARD.  477 

blast.  If  you  enter  these  places  you  find  them  doing  a  fine  busi- 
ness. Moreover,  you  meet  within  their  precincts  the  leading  men 
of  the  city — magistrates,  lawyers,  statesmen,  men  of  the  gown  as 
well  as  the  sword,  all  come  to  do  sacrifice  before  the  goddess  of  the 
bottle.  You  may  even  behold  in  a  state  of  intoxication  men  of 
great  prominence — the  high-grade  politician  as  well  as  the  vulgar 
knight  of  the  trowel. 

Here  they  spend  in  an  hour  the  salaries  of  a  week.  While  dis- 
playing in  these  haunts  a  boundless  liberality — inviting  the  whole 
crowd  to  drink  at  their  expense — they  fail  to  pay  the  butcher,  tiie 
baker,  and  the  general  grocer.  They  are  never  in  funds  when  a 
legitimate  note,  already  overdue,  is  sent  them.  In  truth,  they  pay 
nothing  but  the  saloon-keeper's  score.  The  traders  who  have  given 
them  credit,  and  perhaps  loaned  them  money  besides,  will  never 
set  eyes  on  them  again  except  to  be  insulted  by  these  self-styled 
"  gentlemen." 

To  this  wretched  situation  add  the  club,  the  gaming-house,  and 
the  petites  amies,  whom  a  man  of  this  stamp  is  compelled  to  meet 
from  time  to  time,  and  see  if  it  is  possible  for  business  to  be  good 
— that  is  to  say,  possible  for  such  men  to  meet  their  debts.  They 
cannot  even  meet  the  needs  of  their  families — needs  quite  as  nu- 
merous as  their  own — since,  generally,  "  hon  chien  chasse  de  race/' 
These  people  never  lay  up  a  penny;  they  cannot  do  so.  Involun- 
tarily they  become  chevaliers  dHndustrie,  and  live  by  their  wits. 

So  much  for  the  men.  It  would  be  better  perhaps  not  to  speak 
of  their  wives;  yet  guardedly  and  with  caution  one  may  touch  a 
wound.  In  short,  if  these  words  hurt  their  feelings,  certainly  they 
were  not  penned  with  that  intention. 

The  wife  and  mother  in  Louisiana  is  good  and  virtuous,  having 
maintained  this  type  bravely  in  days  long  past.  Time,  however, 
touching  the  world  with  his  wand,  has  now  somewhat  modified  old 
expressions  and  standards  of  morality.  Formerly,  the  pecuniary 
condition  of  families  was  such  that  their  female  members  were  ex- 
empt from  all  manual  labor.  Times  have  altered;  now-a-days  wom- 
an has  to  enter  the  field  of  toil  and  take  her  portion  thereof.  Only 
the  young  lady,  fearing  to  spoil  her  prospects  matrimonial,  persists 
in  idling  like  a  doll,  while  her  mother  is  working  herself  to  death 
among  the  various  drudgeries  of  the  house.  Her  youthful  face 
must  not  be  touched  by  the  sun,  her  white  hands  must  not  be  soiled 
or  stained;  she  must  not  lift  a  straw.    All  she  can  do  is  to  play  the 


478  THE  GLOBE, 

piano,  embroider  or  try  some  other  fancy-work.  This  was  her  only 
occupation  in  by-gone  days.  But  now,  with  the  changed  situation, 
she  is  forced  to  think  of  earning  something — if  not  her  bread,  at 
least  the  wherewithal  for  her  toilette.  It  was  natural  to  begin  with 
housework  at  home,  in  order  to  dispense  with  a  cook  or  nurse-maid. 
But  this  was  demanding  too  much;  these  tasks  seemed  to  her  vile 
and  degrading.  In  houses  where  there  was  actual  stress  of  poverty, 
a  luxurious  home-life  was,  nevertheless,  maintained.  To  meet  its 
expense  the  young  girl  has  turned  to  the  shop  and  the  factory.  She 
deems  this  kind  of  labor  more  dignified.  Unwilling  to  devote  her- 
self to  household  duties  in  her  own  home,  it  would  be  pure  insult 
to  advise  her  seeking  employment  in  richer  families  in  any  such 
capacity.  These  situations  are  all  left  to  foreigners  and  colored 
women.  The  pay  is  good,  to  be  sure,  but  the  young  girl  does  not 
care  for  this.  The  point  of  view  is  different.  The  shop  or  factory 
requires  of  her  a  full  da/s  work,  of  six  or  seven  hours,  for  the  mod- 
est sum  of  fifty  cents.  While  cooks  and  chambermaids  earn  the 
same  in  cash  they  receive  food  and  shelter  besides.  The  shop-girl 
finds  that  her  remuneration  is  small  and  insufficient  for  her  needs. 
She  at  once  complains  to  the  proprietor.  But  he  coolly  replies, 
"  I  know  it  is  very  little;  but  you  are  young  and  pretty — you  will 
manage  to  get  along!  " 

More  than  all  this  is  the  fact  that  the  great  store  absorbs  the 
fair  sex.  The  young  lady  finds  there  a  dainty  place  where  she  can 
conduct  her  correspondence,  a  drawing-room  where  everything  is 
arranged  for  her  comfort,  so  that  she  can  make  it  a  resting-place 
for  some  hours,  most  delightfully.  The  husband's  account  at  the 
end  of  the  month  feels  all  this.  Like  the  workingman,  he  runs 
in  debt  and  cannot  pay.  It  is  impossible  for  him  to  alter  his  habits; 
so  he  goes  to  the  money-lender,  and  soon  disgraces  alike  his  signa- 
ture and  his  word  of  honor. 

So  one  and  all  cry  out  on  the  "  hard  times."  "  Business  is  dull, 
money  scarce! "  they  say,  and  refuse  to  meet  their  honest  and  rea- 
sonable obligations.  At  the  same  time  the  theatres,  ball-rooms,  and 
other  places  of  amusement  are  thronged  to  overflowing.  The  water- 
ing-places are  crowded.  Only  the  men  who  are  really  doing  a  large 
business  and  owe  no  man  anything  remain  in  town.  The  public 
emigrates  for  the  summer.  It  finds  plenty  of  money  for  this.  It 
is  said  that  if  a  family  chance  to  possess  a  pleasure  residence  on  the 
other  shore  of  the  lake,  they  find  an  unexpected  flock  of  friends  and 


CONTENTMENT.  479 

relatives  arriving  every  day,  who  invite  themselves  for  a  visit,  with- 
out ceremony  and  without  scruple. 

This  is  but  a  feeble  sketch  of  our  social  condition.  It  is  enough 
to  prove  that  a  state  of  things  so  demoralized  and  generally  rotten 
cannot  endure  long.  The  evil  is  decided,  universal,  and  past  cure. 
It  will  take  a  sharp  revolution  to  purify  such  an  atmosphere  and 
change  the  face  of  society. 

Translated  from  L'Observateur  Louisianais  by  Caroline  D. 
Swan. 


CONTENTMENT. 


Within  the  confines  of  this  little  room, 

Whose  narrow  space  has  held  my  hopes  and  fears 
For  lo,  what  matters  it,  how  many  years, — 

I  find  a  garden  in  perennial  bloom. 

There's  not  an  ingle-nook  nor  comer  small; 

There's  not  an  object — picture,  print,  nor  book; 

There's  not  a  hand's-breadth  span  upon  the  wall, 
That  blossoms  not  to  memory  'neath  my  look. 

And  like  a  garden,  when  the  sunshine  plays. 
No  fairer  pleasance  can  reflect  her  rays. 

And  though  when  gloom  and  murk  pervade,  I  know 
These  erstwhile  beauties  of  my  garden  fade. 
Where  is  it  otherwise?    When  all  is  said, 

I'd  not  exchange  my  realm  for  aught  below. 

New  York.  J.  W.  Schwartz. 


480  THE  GLOBE. 


GLOBE   NOTES, 


November  5,  1897. — The  recent  decease  of  my  old  friend,  John 
Sartain,  of  Philadelphia,  has  led  me  to  devote  the  opening  para- 
graphs of  these  Globe  Notes  to  a  few  words  in  memory  of  him 
and  of  two  or  three  other  prominent  men  who  have  recently  passed 
away. 

The  daily  newspapers  have  already  given  detailed  accounts  of 
the  men  whose  names  I  shall  here  mention,  hence  I  confine  my  re- 
marks to  a  few  personal  relationships  and  to  points  that  I  have  not 
seen  in  the  papers. 

John  Sartain,  born  December  34,  1808,  died  October  25,  1897, 
and  who,  for  more  than  sixty  years,  was  one  of  the  most  prominent 
figures  in  the  United  States  in  all  matters  concerning  the  develop- 
ment of  art  in  this  country,  was  a  native  of  southern  England,  and 
from  that  quarter  inherited  those  sturdy  elements  of  character,  con- 
stitution, and  longings  for  the  ideal  in  art  and  in  life  that  have 
made  his  name  a  household  word  in  tens  of  thousands  of  families 
during  the  last  half  century. 

It  always  seemed  to  me  that  there  was  a  touch  of  Hebrew  blood 
somewhere  in  Mr.  Sartain's  ancestry,  and,  for  that  matter,  I  sup- 
pose there  is  some  of  the  old  stock  in  most  of  us.  At  all  events, 
though  a  man  of  the  widest  religious  sympathies,  what  actual  church 
affiliations  he  had  in  this  world  were  with  the  Unitarians.  Sin- 
gularly enough,  however,  the  broader  side  of  the  man's  life  dom- 
inated the  services  held  at  his  funeral;  and  while  a  Unitarian  min- 
ister nominally  officiated,  the  ablest  and  the  most  human  address 
of  the  occasion  was  made  by  Rabbi  Levy,  and  the  choir  of  the  Con- 
gregation Keneseth  Israel,  Mrs.  Kunkel-Zimmerman,  Miss  Whit- 
taker,  Mr.  N.  Douty,  and  Mr.  C.  Schurig,  volunteered  their  services 
as  a  tribute  to  the  memory  of  the  departed  and  sang  Cardinal 
Newman's  hymn,  *'  Lead,  Kindly  Light." 

To  me  this  is  all  very  beautiful,  and  it  is  hardly  worth  while  to 
mention  the  fact  that  the  Masons  did  their  final  religious  ritual  over 
the  remains  at  the  grave. 

In  life  John  Sartain  was  a  short,  stocky  little  man,  originally 
dark  complexioned,  and  with  dark  hair,  face  for  the  last  genera- 
tion a  little  pale  and  sallow,  and  the  slight  hair  a  soft,  brown  gray. 


OLOBE  NOTES.  481 

He  was  always  erect  of  bearing  and  firm  and  solid  of  footstep,  after 
the  manner  of  Englishmen  of  his  type,  but  at  the  same  time  light 
of  step,  agile  of  movement,  and  with  a  touch  as  dainty  as  a  woman's; 
and  in  this  brief  outline  you  have  alike  the  solid  character  and  the 
exquisite  art  of  the  man. 

All  the  world  knows  John  Sartain  as  an  engraver,  and  it  is  not 
my  purpose  to  touch  upon  the  specific  merits  or  demerits  of  his 
work.  He  had  many  traducers  and  hard  critics,  as  well  as  thou- 
sands of  admirers  and  genial  friends;  but  this  is  the  sure  record  of 
any  man  in  this  world  whose  work  has  in  it  any  originality  or  power. 

When  I  withdrew  from  the  Presbyterian  ministry,  nearly  thirty 
years  ago,  and  preached  for  awhile  to  a  "  liberal "  congregation  in 
Philadelphia,  John  Sartain  was  one  of  the  first  of  an  exceptionally 
gifted  coterie  of  men  who  extended  the  right  hand  of  fellowship 
and  tried  to  make  me  feel  at  home  in  their  circles;  and  from  that 
time  till  this,  the  year  of  his  death,  our  friendly  meetings  were  al- 
ways cordial  and  our  appreciation  of  each  other's  work  hearty  and 
genuine.  To  me  the  youth  and  energy  of  the  old  man  were  always 
a  marvel,  and  I  could  not  help  expressing  my  admiration  in  friendly 
words.  To  him,  my  own  work  in  "  Modern  Idols,"  in  my  book  of 
poems,  and  especially  these  last  eight  years  in  the  Globe  Review, 
seemed  a  constant  surprise,  and  now  and  again  he  would  say,  "  I 
do  not  see  how  you  accomplish  so  much  good  work,"  so  we  always 
met  with  mutual  compliment  and  parted  with  a  mutual  "  God 
speed  you." 

Three  years  ago  he  sent  me  as  a  Christmas  present  a  large  and 
beautiful  artist's  proof  of  his  own  steel  engraving  of  Coumen's 
beautiful  "  Irene,"  signed  with  his  own  name,  in  a  firm  and  legible 
hand,  though  the  work  and  the  signature  were  all  done  when  he 
was  far  past  eighty  years  of  age. 

In  the  spring  of  this  year,  1897, 1  called  for  the  first  time  at  the 
old  Edwin  Forrest  Home,  now  the  Philadelphia  School  of  Design 
for  Women,  to  pay  my  respects,  and,  as  it  has  happened,  to  say  my 
final  good-by. 

I  was  delighted  to  find  the  old  artist  in  the  ample  up-stairs  parlor 
of  the  mansion,  surrounded  with  most  of  his  old  pet  pictures  that, 
in  former  years,  I  had  seen  in  the  quaint  old  home  on  Sansom 
Street.  He  himself  seemed  as  young  as  he  had  at  any  time  these 
last  thirty  years,  climbed  the  various  stairways  of  the  building  with 
less  fatigue  than  I  experienced,  and  was,  in  every  way,  the  same 
VOL.  VII. — 32. 


482  THE  GLOBE. 

sincere,  genial,  polite,  friendly,  upright,  sterling,  and  faithful  soul 
that  he  had  always  been. 

He  showed  me  the  various  class-rooms,  explained  the  different 
grades  of  work,  showed  me  some  steel  plates  that  he  was  then  en- 
gaged to  finish,  and  after  a  little  friendly  chat  we  again  shook  hands, 
said  a  final  word  of  farewell,  and  parted,  it  seems,  forever. 

I  could  say  a  thousand  things  of  interest  in  this  immediate  con- 
nection; Ijut — ""  there  is  nothing  more  to  say."  May  his  soul  and 
the  souls  of  all  the  faithful  departed,  through  the  mercy  of  God, 
rest  in  peace. 

In  beginning  these  notes  on  Mr.  Sartain  I  had  also  intended  to 
treat  in  a  similar  way  the  names  and  undertakings  of  Charles  Dana, 
Henry  George,  and  George  Pullman;  but  to  do  this  with  any  justice 
to  myself  or  to  the  parties  named  I  should  have  to  apply  the  lash  of 
criticism;  hence  of  and  to  these  three  we  will  simply  say — A  long 
farewell. 

He  H:  ^  H:  H:  4c  iH 

Touching  the  proposition  that  a  great  deal  more  attention  is 
given  by  the  Catholic  Church  to  the  intellectual  and  religious  edu- 
cation of  Catholic  girls  and  young  ladies  than  is  given  to  the  intel- 
lectual and  religious  education  of  Catholic  boys  and  young  men, 
which  proposition — as  far  as  I  know — was  started  by  the  Rev.  M. 
P.  Heffernan  in  his  article  on  "  Our  Boys  " — which  I  noticed  in  the 
Globe  Notes  of  the  September  issue  of  this  magazine,  I  have  the 
following  very  interesting  communication  from  one  of  the  brightest 
and  most  earnest  priests  of  the  Northv/est,  who  has  long  been  a 
subscriber  to  and  a  good  friend  of  the  Globe  Review.    He  says: 

"Dear  Friend:  At  the  bottom  of  page  357  of  Globe  Notes  in 
last  issue,  my  attention  is  called  to  a  subject  that  I  have  often 
thought  of  mentioning  to  you.  But  I  did  not,  thinking  that  you 
were  most  likely  better  informed  on  it  than  I.  But  in  connection 
with  Father  Heffernan's  statement  that  a  great  deal  more  attention 
is  given  to  our  Catholic  girls  than  to  our  Catholic  boys,  you  speak 
of  '  lacking  experience  of  (he  facts  ntated.'  I  am  glad  of  tlic  op- 
portunity of  calling  your  attention  to  the  truth  of  his  statement, 
and  I  wish  to  put  it  in  even  a  stronger  light,  and  apply  it  to  a  way 
in  which  its  bad  effects  reach  much  farther  than  just  the  present 
generation  of  the  boys  themselves.  Every  priest  will  tell  you  that 
*  mixed  marriages '  are  one  of  the  worst  things  in  the  Church  to- 
day. Now,  I  have  been  over  ten  years  in  charge  of  small  parishes, 
during  that  time  having  had  four  or  five  different  churches.  In 
nearly  every  case  the  Catholic  party  was  the  girl,  and  in  every  case 


GLOBE  NOTES.  483 

I  could  trace  the  real  cause  of  such  marriages  to  the  inequality  of 
Catholic  education  for  our  boys.  We  send  our  daughters  by  hun- 
dreds to  become  graduates  of  convents,  schools,  academies,  etc.,  and 
if  we  want  suitable  Catholic  husbands  for  these  hundreds  of  young 
ladies  we  ought  to  have  an  equal  number  of  young  men  educated 
up  to  the  same  standard. 

"  I  do  not  claim  that  we  do  any  too  much  for  our  girls,  but  that 
we  do  too  little  for  our  boys.  The  only  class  of  young  men  that  I 
know  who  would  match  these  academy  young  ladies  are  the  ecclesi- 
astical students,  and  that  of  course  is  out  of  the  question  in  a  matri- 
monial point  of  view.  The  result  is  that  the  average  Catholic  young 
lady  whose  vocation  is  the  married  state,  finds  herself  in  the  posi- 
tion of  either  marrying  a  clod-hopper  Catholic  or  a  non-Catholic, 
or  of  remaining  single;  and  there  is  '  six  in  one  and  half  a  dozen 
in  the  other/  so  far  as  happiness  and  the  salvation  of  souls  is  con- 
cerned; and  in  six  cases  out  of  every  half  dozen,  spite  of  all  a  priest 
can  do,  she  takes  the  non-Catholic,  and  the  children  are  lost,  and 
unhappiness  here  and  damnation  hereafter  is  the  result. 

"  I  would  not  dare  to  say  these  things  had  I  not  had  some  ex- 
perience. At  our  annual  Eetreat  last  year  Et.  Rev.  Bishop  Mc- 
Golrick,  of  Duluth,  Minn.,  said  to  the  priests  of  this  diocese:  ^  We 
are  losing  our  boys,  and  they  are  our  parishioners  of  the  future.' 
If  you  can  use  these  remarks  some  time,  do  so,  and,  believe  me,  you 
are  ever  in  the  heart  and  prayers  of,  yours  faithfully, ." 

I  do  not  give  the  name,  because  I  am  sure  the  priest  in  question 
is  not  seeking  the  notoriety  that  this  letter  will  be  likely  to  attain. 
It  seems  proper  to  add  here,  however,  that  his  epistle  breathes  the 
same  spirit  of  earnest  confidence  and  affection  that  pervades  many 
hundreds  of  letters  that  reach  me  every  year,  on  all  sorts  of  sub- 
jects, from  priests  and  other  devoted  people  who  are  deeply  inter- 
ested in  the  "  betterment  of  the  masses,"  and  who  believe — as  I 
believe — that  all  salutary  reforms  are  held,  germ-like,  in  the  Cath- 
olic Church,  and  that  out  of  it — broadened,  rationalized,  and  made 
more  applicable  to  the  growing  intelligence  and  varied  life  of  our 
day — must  come  the  true  cure  for  the  educational  blunders  and 
the  ills  of  sin,  falsehood,  and  crime  that  now  afflict  the  world.  And 
large  numbers  of  these  people  are  looking  to  the  Globe  to  help 
powerfully  in  this  true  reform. 

I  am  quite  aware  that  there  are  many  other  thousands  of  Catholics 
— priests  and  people — of  a  more  conservative  form  of  life  and  ut- 
terance, people  who,  spite  of  their  own  knowledge  and  experience, 
like  to  cherish  the  false  and  foolish  notion  that  all  the  methods  and 
doings  of  the  Church  and  of  its  individual  priests  are  as  perfect  and 


484  THE  GLOBE. 

infallible  as  its  settled  dogmas  and  standards  of  morality.  1  am 
also  aware  that  these  same  conservative  thousands  of  people  always 
shrink  from  the  exposure  of  any  corruptions,  blunders,  or  scandals 
on  the  part  of  prominent  men  in  the  Church;  and  as  many  hun- 
dreds of  this  class  are  also  subscribers  to  and  earnest  and  appre- 
ciative readers  of  the  Globe  Review,  they  write  me  in  another  vein 
to  the  general  effect:  Spare  the  hierarchy,  spare  the  priesthood,  spare 
Catholics  generally;  cultivate  a  milder  tone,  a  sort  of  "  pure  tone," 
etc.,  etc.,  and  so  make  the  Globe  Review  the  universal  organ  of 
American  Catholicism,  etc.,  etc.;  and  the  beauty  of  it  all  is  that 
my  own  constitution  is  also  mild  and  conservative,  and  that  I  like 
and  trust  the  conservative  everjrwhere  rather  than  the  radical  and 
the  ecclesiastical  blizzards  in  or  out  of  the  Church.  But  I  am  not 
editing  a  picture-magazine  or  a  story-teller  for  children,  and  I  am  so 
sick  of  sycophancy  in  the  guise  of  humility;  so  sick  of  lying  in  the 
guise  of  imprudence,  tyranny,  and  ambition;  so  sick  of  the  milk-and- 
water  twaddle  that  is  administered  to  Catholics  and  Protestants  in 
our  day  in  the  name  of  literature  and  reform,  and  so  certain  that  all 
liars  and  unprincipled  schemers  and  scoundrels  and  wiseacre  im- 
beciles are  the  imps  of  perdition,  that  I  have  resolved  deliberately 
that  the  supremest  conservatism  of  our  day  is  to  call  a  spade  a  spade, 
a  fool  a  fool,  and  a  land-grabber  a  land-grabber,  an  oppressor  of  the 
poor,  and  an  enemy  of  justice  and  truth — even  if  such  land-grabber, 
tyrant,  or  scoundrel  should  by  any  rare  chance  be  a  Catholic  or  wear 
the  purple  and  fine  linen  of  a  prelate;  in  a  word,  to  go  to  the  root 
of  every  falsehood  and  uproot  it. 

Perhaps  the  real  cause  of  a  good  deal  of  this  sort  of  trouble  in 
the  Church  comes  of  the  fact  that  "  our  boys "  are  not  as  well 
educated  as  our  girls.  Ordinarily  the  girls  make  the  trouble,  but 
in  the  Church  the  men  seem  to  be  the  mischief-makers.  God  bless 
the  girls,  all  the  same;  and  I  may  add  here  that  a  delightful  sprink- 
ling of  Catholic  and  Protestant  girls — older  and  younger — ranging 
all  the  way  from  eighteen  to  eighty,  in  all  parts  of  the  world,  are 
among  the  most  enthusiastic  readers  of  and  friends  of  the  GLOBii: 
Review.  In  truth,  quite  a  few  of  them  frankly  confess  that  they 
envy  the  editor  of  the  Globe  his  self-assumed  privilege  of  calling 
all  offspring  of  vipers  simply  the  imps  of  the  devil.  Hence  I  am 
inclined  to  believe  that  this  better  education  of  our  girls  has  a  virtue 
in  it  not  generally  seen,  and  that  is  worthy  of  imitation  by  our  boys. 

But,  to  speak  more  seriously,  I  hope  that  priests  and  others  who 


OLOBE  NOTES.  485 

have  had  experience  in  the  comparative  education  of  our  Catholic 
girls  and  boys  will  ventilate  this  subject.  I  have  confessed  my 
general  lack  of  experience  of  the  facts.  Nevertheless,  my  observa- 
tion, while  leading  me  to  the  same  general  conclusions  as  those 
reached  by  Father  Heffernan  and  by  my  Northwest  correspondent, 
has  also  taught  me  that  the  general  fact  of  inequality  complained 
of  in  the  letter  I  have  quoted  applies  equally  to  Protestant  as  well 
as  to  Catholic  communities. 

As  a  rule,  and  I  think  in  about  the  proportion  of  ninety  cases 
out  of  every  hundred,  even  among  Protestants,  the  married  woman 
is  the  superior  of  her  husband  in  the  matter  of  general  education 
and  refinement.  This  I  take  to  be  explainable  in  the  following  way: 
Our  boys,  Protestant  and  Catholic,  as  a  rule  are  hurried  out  of 
school  and  college  in  order  to  engage  in  some  trade,  business,  or 
lucrative  occupation.  They  are  ambitious  to  take  this  step  on  their 
own  account.  They  care  to  have  more  spending-money  than  their 
parents  can  often  afford.  They  are  naturally  and  properly  looked 
upon  as  the  main  earners  of  income  for  the  future,  while  the  girls 
are  just  as  properly  looked  upon  as  needing  milder  treatment, 
and  are  expected  to  be  the  angel  ministers  of  the  future;  not  orna- 
ments merely,  but  the  comforters  and  entertainers  of  their  hus- 
bands, when  the  latter  are  weary  of  work  and  glad  to  rest  in  some 
sort  of  pleasure  with  their  wives.  And  I  for  one  am  not  inclined 
to  complain  of  this  arrangement.  I  am,  in  fact,  much  more  in- 
clined to  complain  of  just  the  opposite  arrangement,  whereby,  on 
account  of  the  cursed  extravagance  of  our  times,  the  young  girls  of 
tens  of  thousands  of  families.  Catholic  and  Protestant,  are  forced 
to  become  bread-earners  and  slaves  in  factories,  mills,  shops,  stores, 
and  in  houses  of  ill-fame,  simply  because  the  honest  earnings  of 
the  father  or  the  sons  of  the  family  are  not  sufficient  to  meet  the 
exaggerated  family  demands  and  the  club  demands,  and  the  whiskey 
demands  and  the  devil's  demands  generally  in  these  so-called  pro- 
gressive and  hellish  times. 

In  a  word,  I  am  generally  in  favor  of  the  process  that  educates 
our  girls  more  finely  and  perfectly  than  our  boys,  not  that  I  wish 
to  see  any  mismating;  nor  that  I  want  to  see  the  termagant  amazons 
of  the  future  attempting  to  run  the  school-boards,  the  political 
primaries,  the  rum-shops,  the  churches,  or  the  newspapers  of  the 
future,  but  for  the  very  reason  that  this  comparative  surplus  of  re- 
fined education  is,  in  truth,  a  palpable  necessity  in  order  that  women 


4Sfi  THE  GLOBE. 

may  be  proper  and  helpful  wives  for  their  husbands  and  proper 
mothers  for  the  children  of  future  ages. 

Again,  I  am  not  sure  that  the  comparative  provisions  made  for 
the  education  of  boys  and  girls  in  Catholic  communities  differ  to 
any  extent  from  said  comparative  provisions  in  Protestant  circles, 
and  I  have  just  pointed  out  the  fact  that  the  same  general  com- 
parative inequality  of  the  refinements  of  married  people  prevails 
in  Protestant  as  in  Catholic  society. 

In  truth,  the  instances  of  well-mated  married  people  are  the  ex- 
ceptions everywhere.  Even  among  Protestants,  where  the  students 
of  theology  and  the  young  parsons  have  a  right  to  marry,  like  any 
other  Christian  worldlings,  the  educated  and  refined  young  man 
is  pretty  sure  to  select  for  himself,  or  to  be  selected  by,  a  very  poorly 
educated,  coarse,  and  slovenly  woman  for  a  wife.  In  a  word,  more 
male  education  does  not  seem  to  help  men  in  the  matter  of  mat- 
rimony. 

The  fact  is  that  human  nature  is  a  queer  sort  of  cussed  and  cross- 
grain,  snarled  and  twisted  and  contrary  commodity,  and  marrying 
seems  often  to  make  matters  worse  rather  than  better.  As  a  moral- 
ist and  a  Christian,  I  have  always  explained  this  to  myself  and  to 
others  on  the  ground  that  life  is  a  mode  of  education  and  the  world 
a  place  of  discipline,  and  the  good  Lord  or  the  bad  devil  in  charge 
of  these  affairs  seems  to  agree  with  the  editor  of  the  Globe  Review 
that  all  the  flowers  and  sunshine  and  love  and  happiness  of  the  world 
must  not  get  into  any  one  or  two  families  or  sects  or  races,  but  that 
by  such  discipline  as  shall  lead  by  and  by  to  a  universal  human 
family,  in  which  love  and  peace  and  unselfish  ministry  shall  reigu 
everywhere  and  forever,  the  true  and  last  marriage  of  God  to  tliis 
deluded  and  wandering  world  may  be  accomplished. 

^Meanwhile  I  am  in  favor  of  educating  the  girls  a  little  better  than 
the  boys,  and  of  allowing  them  to  choose  their  husbands  anywhere 
from  among  the  almost  universally  bad  and  the  few  exceptionally 
good  boys  of  these  ugly  days.  I  say  letting  iliem  choose,  for  the  gir1< 
usually  do  the  choosing  anyway. 

Meanwhile,  again,  I  am  also  inclined  to  assert  the  proposition, 
that  the  Catholic  girl  who  is  not  Catholic  enough  to  make  a  good 
and  faithful  convert  out  of  her  Protestant  or  pagan  husband  needs  to 
jro  through  the  processes  of  social  discipline  and  perhaps  of  despair 
that  are  often  necessary  to  make  decent  women  even  out  of  well- 
meaning  Catholic  girls.  Nevertheless,  I  am  wholly  opposed  to  the 
mixf'd  marriages  which  the  Church  condemns. 


OLOBE  NOTES.  487 

The  Globe  will  welcome  any  intelligent  discussion  of  this  sub- 
ject, assured  all  the  while  that  what  is  needed  is  more  light  in  many 
domestic,  social,  and  ecclesiastical  circles.  You  cannot  hedge  in 
or  wall  in  the  Catholic  girls  or  boys  of  the  nineteenth  and  twentieth 
centuries. 

I  am  moved  to  add  here  that  perhaps  the  earnest  complaint  of 
my  correspondent  applies  more  generally  to  western  and  country 
districts  than  to  our  eastern,  more  crowded  and  more  cultured  city 
communities.  As  far  as  my  observation  has  gone,  however,  east  or 
west,  I  have  found  that  the  provisions  made  for  the  education  of 
Catholic  boys  is  alike  general,  genuine,  generous,  and  competent. 

For  two  years  I  was  a  professor  in  a  western  Catholic  college  for 
boys  and  young  men,  where  the  number  of  students  averaged  over 
three  hundred,  and  large  majorities  of  them  were  preparing  for 
secular  life.  The  college  I  refer  to,  moreover,  was  one  of  the  small- 
est of  a  very  large  number  of  similar  colleges  in  the  great  West. 
A  mere  glance  at  any  one  of  our  eastern  cities  will  reveal  the  fact 
that  Catholic  colleges  and  high-schools  for  boys  and  young  men 
are  very  numerous  and  that,  literally,  tens  of  thousands  of  Catholic 
beys  and  young  men  are  being  well  educated  in  these  schools  and 
colleges,  and  educated  in  a  manner  and  degree  to  make  them  com- 
petent husbands  and  intellectual  companions  for  any  Catholic  girls 
that  have  come  in  my  way  or  that  I  have  ever  heard  of. 

But  girls  are  very,  very  queer;  their  great,  great,  GREAT  grand- 
mother, Mrs.  Eve,  of  almost  world-wide  notoriety,  was  very  queer 
to  begin  with;  did  not  like,  or  at  least  was  not  wholly  satisfied  with, 
the  eminently  wise  and  pious  and  Catholic  husband  that  the  Lord 
himself  gave  her,  that  is,  to  whom  the  Lord  himself  gave  her — for 
we  must  not  overlook  this  very  proper  distinction.  Evidently  Mrs. 
Eve  thought  the  Protestant  serpent  a  more  interesting  and  a  more 
accomplished  gentleman,  and,  being  a  woman,  could  not  or  would 
not  help  showing  her  preference  for  the  better  educated  of  the  two; 
and  here  is  where  the  real  trouble  began.  By  all  means  let  us  have 
any  new  light  or  thought  or  education  on  this  subject. 

It  is  of  far  deeper  import  than  the  question  of  temperance,  or 
Sabbath-keeping,  or  the  flaunting  of  so-called  Catholic  Americanism. 
Rightly  looked  into  it  is  the  one  subject  that  is  being  outraged,  mis- 
understood, abused,  and  rotted  to  the  core  and  soul  of  it  by  the 
greedy,  selfish,  unprincipled,  extravagant,  devil-possessed,  and  all 
too  fluent  and  political,  and  windy  and  wordy,  and  shallow-smart 


488  THE  GLOBE. 

American  divorceism  and  other  patriotic  effusions  of  these  times. 
If  you  have  any  light  on  it  shed  your  light  abroad,  but  spare  us  all 
twaddle,  and  talk  and  write  like  honest  men. 

If  I  at  all  understand  the  phase  of  the  subject  that  our  boys  and 
girls  have  attained  in  these  Globe  ISTotes,  it  was  out  of  this  little 
willfulness  of  Mrs.  Eve — that  is,  her  preference  for  the  more  cult- 
ured fellow,  the  Yankee  Pro"testant  who  knew  it  all  and  had  no 
scruples — that  the  Honorable  Mr.  Cain,  LL.D.,  the  first  murderer, 
came  and  became  the  father  of  all  murderers  and  thieves  and  trust- 
sharks  and  liars  and  land-grabbers  and  gold-bugs  up  to  these  very 
days. 

In  a  word,  as  I  said  in  my  first  few  comments  upon  Father  Hef- 
fernan's  article,  the  subject  really  takes  hold  of  the  springs  of  so- 
ciety and  of  the  human  race. 

I  understand  that  the  industrious  but  not  overly  competent  edi- 
tor of  the  Colorado  Catholic  has  gone,  or  is  going,  to  Europe  to  study 
up  this  whole  question  of  education.  Over  there  they  are  supposed 
to  know  all  about  it.  At  all  events  they  have  wrecked  the  old  civ- 
ilizations of  Greece  and  Eome,  and  the  later  nations  of  Spain  and 
France,  on  the  basis  of  what  they  thought  they  knew  about  it;  and 
when  said  editor  returns,  if  he  cannot  tell  us  all  about  the  subject 
and  make  us  wise  I  move  that  it  be  referred  to  next  yearns  Chau- 
tauqua and  Catholic  summer  schools,  and  if  they  cannot  settle  it 
I  guess  it  will  have  to  be  referred  to  the  girls  and  boys  of  succeeding 
ages,  as  it  has  been  constantly  referred  time  out  of  mind. 

In  fact,  however,  there  are  still  other  famous  and  American 
tribunals  in  our  day.  The  whole  subject  of  intellectual  and  relig- 
ious education  might,  for  instance,  and  with  great  impropriety,  be 
referred  to  the  female  executive  gosling  committee  of  the  Young 
People's  Christian  Endeavor  brood,  or  to  Grover  Cleveland  of 
Princeton,  or  to  President  McKinley,  or  to  Mark  Hanna,  or  to  John 
Wanamaker,  or  John  Ireland.  These  gentlemen  are  said  to  have 
graduated  in  all  schools — of  trickery — but  I  have  no  confidence, 
personally,  in  the  two  last  named. 

During  the  eight  years  of  its  existence  the  Globe  Review  has 
now  and  again  ridiculed  the  scare-crow  habit  of  our  National  and 
State  legislators  to  make  needless  and  contemptible  laws  on  all 
sorts  of  subjects;  as  if  a  lot  of  silly  laws,  made  by  half-taught  clod- 
hoppers with  axes  to  grind,  could  by  any  stretch  of  Providence 
have  any  good  effects  upon  the  community  either  in  preventing 


GLOBE  NOTES.  489 

crime  or  in  the  positive  advancement  of  virtue  or  any  true  phase 
of  real  civilization! 

Finally,  in  reviewing  Cardinal  Gibbons's  book  in  the  June  Globe, 
and  especially  with  reference  to  his  assertion  that  the  American 
people  were  generally  law-abiding,  I  emphasized  the  foolish  ten- 
dency just  named  by  asserting  that  while  we  made  enough  laws  in 
ten  years  to  gag  the  universe  for  all  time,  nobody  really  minded 
these  laws  or  cared  particularly  about  keeping  them  or  breaking 
them. 

Take,  for  instance,  our  everlastingly  contradictory  and  barbaric 
array  of  tariff  laws.  No  man  keeps  them  if  he  can  possibly  evade 
them.  So  of  our  interstate  railway  laws.  They  are  on  their  face 
an  unlawful  interference  with  the  natural  rights  of  private  cor- 
porations, and  every  man  takes  pleasure  in  ignoring  them  and  in 
seeing  them  ignored.  So  of  our  liquor  laws — that  is,  of  our  pro- 
hibition laws — and  our  "  Sabbath  "  laws;  they  are  simply  the  laugh- 
ing-stock of  all  respectable  and  intelligent  people  in  our  own  coun- 
try and  in  other  countries,  and  no  man  dreams  of  keeping  them,  if 
it  suits  his  inclination  or  convenience  to  break  or  disregard  them. 
So  of  our  emigration  laws,  which  that  shallow-pated  paddy  Pow- 
derly  wants  increased  in  number  and  severity.  They  are  so  un- 
American,  unjust,  and  inhuman  that  every  citizen  not  paid  to  exe- 
cute them  takes  pleasure  in  seeing  their  violation.  In  truth,  as 
far  as  I  can  see,  the  only  use  of  this  muck-heap  of  legal  hurrahism 
is  to  put  money  in  the  pockets  of  stupid  legislators  incapable  of 
understanding  or  performing  their  regular  duty,  and  so  of  making 
our  whole  legislative  system  a  by-word  and  a  scorn  among  all  nations 
of  men. 

Looked  at  with  the  eye  of  reason,  the  habit  here  ridiculed  seems 
to  argue  first  that  Americans,  as  a  whole,  are  such  insufferable  sin- 
ners that  they  need  more  laws  than  all  the  rest  of  the  world,  and 
second,  that  the  fellows  engaged  in  the  making  of  these  laws  are  a 
lot  of  bunglers  utterly  unworthy  of  the  occupation  they  are  en- 
gaged in. 

As  a  rule,  lawyers  and  legislators  are  such  nurslings  and  slaves 
of  red  tape  that  it  is  very  difficult  to  get  any  gleam  of  common- 
sense  into  their  heads;  but  the  American  Bar  Association,  during 
its  recent  session  at  Cleveland,  0.,  took  hold  of  the  scare-crow  legis- 
lation I  have  for  years  been  complaining  of. 

An  address  by  Governor  Griggs  of  New  Jersey  dealt  with  the 


490  THE  GLOBE. 

evils  of  excessive  law-making  in  the  United  States.  "  No  age  of 
English  or  American  history  has  ever  seen  such  activity  and  pro- 
fusion in  legal  enactments  as  now  prevails,"  said  Governor  Griggs, 
and  he  gave  these  figures  to  prove  his  statement  for  the  United 
States: 

"  The  statistics  that  follow  show  the  extent  of  this  tendency  in 
the  legislatures  of  Massachusetts,  New  York,  New  Jersey,  Penn- 
sylvania, and  Illinois,  in  the  present  year. 

"  In  Massachusetts  about  1,300  distinct  propositions  for  legis- 
lation were  before  the  legislature  or  its  committees.  Of  these,  628, 
nearly  one-half,  became  laws. 

"  In  New  York  the  bills  introduced  in  the  two  houses  numbered 
4,533,  of  which  about  1,300  were  finally  passed.  Of  these  797  be- 
came laws,  the  remainder  of  the  1,300  passed  bills  failing  to  re- 
ceive the  approval  of  the  governor. 

"  In  New  Jersey  657  bills  were  introduced,  of  which  297  passed 
both  houses,  and  207  became  laws,  90  failing  by  reason  of  execu- 
tive disapproval,  a  very  marked  decrease  in  the  amount  of  legisla- 
tion as  compared  with  some  previous  years. 

"  In  Pennsylvania  1,566  bills  were  introduced;  483  were  passed 
by  both  houses,  and  al30ut  400  became  laws,  the  rest  having  been 
vetoed  by  the  governor. 

"  Illinois  has  a  somewhat  better  record.  There  were  1,174  bills 
introduced,  and  195  passed,  of  which,  however,  only  three  were 
vetoed,  so  that  the  addition  to  the  statute  law  of  that  State  com- 
prises only  129  chapters. 

"  I  have  no  means  of  supplying  similar  statistics  for  other  States, 
but  think  it  safe  to  affirm  that  the  same  degree  of  productiveness 
will  be  found  in  nearly  all  of  them. 

"  These  thousands  of  propositions  to  alter  the  law  of  the  land 
cover  almost  every  conceivable  object  of  government,  every  depart- 
ment of  public  and  private  life;  they  extend  to  all  kinds  of  business, 
to  trade,  commerce,  municipal  government,  sanitary  and  police 
regulations,  to  the  domain  of  morals  as  well  as  to  the  fields  of  specu- 
lation and  political  philosophy.  Many  of  them  were  intended  to 
correct  errors  in  the  legislation  of  the  preceding  year.  Naturally 
the  more  careless  acts  one  legislature  passes  the  more  blunders  there 
will  be  for  the  next  one  to  repair." 

Governor  Griggs  favors  special  commissions  of  eminent  lawyers 
for  revision  of  drafts  and  codification  of  laws,  and  adds: 

"  A  censor  of  bills  is  not  permissible  under  our  system  of  legis- 
lation, but  there  can  be  a  rule  of  public  opinion,  a  sentiment  of 
prudence  and  conservatism  that  will  enable  every  legislator  to  re- 
ject all  measures  not  properly  revised  and  corrected,  all  measures 
that  have  no  positive  public  necessity  to  justify  their  adoption.    It 


GLOBE  NOTES.  401 

ought  not  to  be  enough  that  a  proposed  law  does  no  harm;  it  should 
1)6  required  of  it  that  it  shall  have  the  quality  of  positive  benefit 
in  order  to  justify  its  enactment. 

"  There  are  some  principles  of  legislative  policy  that  are  so  plain 
and  safe  that  they  need  only  to  be  stated  to  be  approved. 

"  Make  sure  that  the  old  law  is  really  deficient.  Be  careful  to 
consider  whether  the  inconvenience  arising  from  the  deficiency  of 
the  old  law  is  of  enough  importance  to  deserve  an  act  of  the  legis- 
lature to  cure  it. 

"  Be  careful  that  the  remedy  be  not  worse  than  the  disease. 
Avoid  experiments  in  law-making,  especially  if  recommended  by 
men  or  parties  who  are  void  of  knowledge  or  wanting  in  respect 
for  established  customs. 

"  Do  not  go  on  the  idea  that  the  world  is  out  of  joint  and  you 
were  born  to  set  it  right. 

"  Observe  accuracy  in  the  use  of  language,  and  avoid  the  use  of 
ambiguous  expressions. 

"  It  is  one  of  the  just  criticisms  of  our  jurisprudence  that  it  has 
not  a  technical  vocabulary  by  which  legal  conceptions  can  be  ex- 
pressed with  as  much  accuracy  as  naturalists  distinguish  genera 
and  species.^^ 

These  quotations  indicate  that  once  in  a  while  something  good 
can  come  out  of  New  Jersey,  and  the  Globe  congratulates  Governor 
Griggs  alike  on  his  good  sense  and  the  timeliness  and  clearness  of 
his  utterances. 

As  far  as  I  can  recall  there  are  four  little  laws  of  the  old  Deca- 
logue that  cover  most  of  the  ground  of  all  our  modern  scare-crow 
American  legislation: 

Thou  shalt  not  steal. 
Thou  shalt  not  bear  false  witness. 
Thou  shalt  not  commit  adultery. 
Thou  shalt  not  kill. 

It  is  said  that  in  the  days  of  Horace  Walpole  there  was  a  move- 
ment on  foot  in  England  to  take  all  the  "  nots  "  out  of  the  Deca- 
logue, or  rather  to  transpose  them — that  is,  to  take  them  out  of  the 
commandments  in  which  they  now  occur  and  put  them  in  where 
they  do  not  now  occur — and  the  motive  is  said  to  have  been  a  good 
one,  namely,  to  make  modem  British  law  consistent  with  modern 
British  practice.  As  far  as  I  know  the  transposition  was  never 
actually  made  except  in  practice. 

The  aim  of  American  legislation  seems  to  be  just  the  opposite 
of  the  English,  namely,  to  make  our  laws  as  inconsistent  with  our 
practice  as  language  and  general  ignorance  of  the  art  of  law-making 
could  possibly  suggest. 


492  THE  GLOBE. 

In  truth,  were  we  to  execute  in  any  justice  the  four  little  item3 
of  the  Decalogue  referred  to  more  than  half  of  the  population  of 
America  would  be  in  State  prisons  before  the  end  of  another  year, 
and  the  other  half  would  not  need  very  much  legislation. 

Still,  instead  of  swearing  by  Moses  and  the  prophets,  our  Inger- 
soll  atheism  and  our  New  England  conceit  want  to  go  Moses  ten 
better  and  dream  that  by  a  perpetual  panorama  of  severe  and  showy 
laws  we  shall  somehow  establish  that  virtue  which  ninety  per  cent, 
of  our  legislators  themselves  trample  on  and  despise.  In  truth,  if 
said  National  and  State  legislatures  would  only  hire  about  sixty 
of  the  largest  derricks  or  a  few  powerful  locomotives  to  lift  or  drag 
the  small  motes  of  evil  out  of  their  own  eyes  they  might  perhaps 
see  a  little  more  clearly  how  to  legislate  for  their  fellow-sinners. 

^  4c  ^  4c  iic  %  He 

Since  the  editor  of  the  Globe  Eeview  has  finally  and  fully  con- 
cluded not  to  enter  into  any  more  sharp  controversies  with  those 
august  and  brilliant  Catholic  editors  who  have  tried  to  malign  and 
abuse  him,  he  finds  great  pleasure  in  calling  attention  to  a  few  of 
those  marked  evidences  of  Catholic  editorial  and  mutual  admira- 
tion which  go  to  show  how  these  dear  infallible  gentlemen  love  one 
another. 

According  to  our  esteemed  and  spirited  little  contemporary  The 
Review,  of  St.  Louis — 

"  The  Monitor  is  hard  on  the  American  Catholic  Quarterly  Beview. 
'  The  trouble  with  the  Quarterly,'  it  says,  ^  is  that  it  is  evidently  de- 
signed to  be  published  in  a  cemetery  and  read  by  mummies.  Like 
a  morgue  wagon  its  freight  must  be  dead.  Deadness  and  learning, 
thank  the  Lord,  are  not  synonymous,  and  the  Quarterly  is  the  best 
proof  thereof.^ " 

Now  when  one  considers  that  the  name  of  the  eloquent  and  witty 
Archbishop  of  Philadelphia  adorns  or  used  to  adorn  the  cover  of 
this  dignified  Catholic  Quarterly  as  its  editor,  the  comment  of  the 
Monitor  seems  to  border  on  "  irreverence."    How  is  this,  Mr.  Preuss? 

To  be  candid,  it  seems  to  me  that  the  editor  of  the  Antigonish 
Casket  ought  to  get  up  and  call  the  editor  of  the  Monitor  an  "  in- 
sufferable egotist  and  a  wretched  humbug.'^  But  there  is  no  ac- 
counting for  tastes. 

And  here  is  that  scholarly  and  reverend  editor  of  the  Colorado 
Catholic  speaking  in  such  Christian  delicacy  of  our  amiable  and 
gifted  friend  Preuss,  of  The  Review,  that  one  might  almost  suppose 
them  to  be  modern  saints.    Hear  what  the  Colorado  man  says: 


GLOBE  NOTES.  493 

"  That  little  disturber  of  the  peace,  The  Review,  of  St.  Louis, 
which  snarls  and  shows  its  harmless  little  teeth  on  the  slightest 
provocation,  still  continues  its  career  of  vilification  and  falsehood, 
and  asserts  that  the  Colorado  Catholic  repudiates  an  article  which 
appeared  a  short  time  ago  in  its  columns.  We  stand  by  every  word 
of  the  article,  and  suggest  to  this  sycophantic  and  pharisaical  anti- 
Irish  sheet  of  St.  Louis  that  it  reproduce  the  paragraph  in  full  for 
the  benefit  of  its  readers,  who  have  undoubtedly  been  misled  by 
The  Review's  willful  and  deliberate  misrepresentations.  Just  to  show 
The  Review  and  others  of  its  ilk  that  we  do  not  repudiate  the  article 
in  question,  we  reproduce  it,  and  avow  its  every  sentiment  as  our 
firm  conviction  and  belief.  At  the  same  time  we  do  not  undertake 
the  superhuman  job  of  furnishing  intelligence  for  the  afore-named 
journal  and  others  who  see  through  its  glasses." 

In  simple  justice  to  our  youthful  friend  of  The  Review  the  editor 
of  the  Globe  Review  begs  to  suggest  that  if  the  editor  of  the 
Colorado  Catholic  should  ever  undertake  to  furnish  intelligence  for 
Editor  Preuss,  the  Colorado  man  had  better  wait  till  he  return  from 
Europe;  and  that  even  then  he  may  have  to  purchase  the  desirable 
commodity  rather  than  attempt  to  evolve  it  out  of  his  own  con- 
sciousness. But  this  is  only  the  suggestion  of  a  peacemaker  who  sin- 
cerely enjoys  seeing  manifestations  of  love  among  the  brethren. 
Dear  boys,  let  us  have  peace. 

******* 

And  how  is  this  for  prelatical  modesty?    The  Review  says — 

"  Ex-Rector  Keane  intends  to  sail  on  his  return  voyage  October 
23d.  He  says  he  *  returns  to  his  post  of  duty  with  real  pleasure ' 
and  that  his  work  in  Rome  ^  will  be  sweetened  by  the  thought  that 
his  vacation  next  year  will  probably  be  spent  in  America.^ 

"  Meanwhile,  to  keep  his  memory  green  among  us,  he  has  written 
a  long  article  for  the  daily  press  on  Rome,  the  Pope  and  the  Car- 
dinals, his  duties  in  the  ^  Eternal  City '  as  the  representative  of  the 
American  Church,  etc.,  etc." 

And  the  New  York  Independent,  speaking  of  this  man,  recently 
said:  "  Bishop  Keane  was  called  to  Rome  and  made  a  titular  arch- 
bishop and  consultor;  and  he  returned  to  this  country  several 
months  ago,  and  has  had  the  right  to  speak  as  the  representative 
of  the  Holy  See,"  etc.,  etc. 

Now,  in  plain  language,  the  last  line  quoted  from  The  Review, 
purporting  to  give,  and  doubtless  giving,  Keane's  own  estimate  of 
himself — and  these  lines  from  the  Independent,  doubtless  inspired 
by  Keane,  or  by  one  of  his  friends — are  simply  presumptuous  and 


494  THE  GLOBE. 

unblushing  falsehoods;  and  the  following  points  are  much  nearer 
the  truth: 

First,  Keane  was  deposed  from  the  Keetorship  of  the  Washington 
Catholic  University  because  of  his  spendthrift,  spread-eagle,  and 
un-Catholic  methods  of  managing  said  University.  Second,  having 
grown  entirely  too  large  for  his  clothes,  he  was  called  to  Rome,  after 
a  voluntary  and  very  pompous  trip  to  California,  in  order  that  there, 
among  his  superiors,  he  might  gradually  learn  modesty,  humility, 
and  a  comparative  silence  till  he  had  found  his  true  level  among 
the  Catholic  hierarchy.  Third,  he  was  never  appointed  in  any  of- 
ficial or  unofficial  way  as  "  the  representative  of  the  American 
Church  "  at  Rome,  has  never  acted  in  that  capacity,  and  none  but 
sycophant  Catholics  or  Protestant  idiots  can  possibly  speak  of  him 
as  ever  having  acted  in  such  capacity.  Fourth,  in  coming  to  this 
country  for  his  vacation  last  summer  he  came  as  a  private  gentle- 
man and  ought  to  have  so  acted;  for  he  had  no  authority,  verbal 
or  written,  to  act  as  "  the  representative  "  of  the  Holy  See  in  Amer- 
ica or  elsewhere,  and  has  never  so  acted. 

In  a  word,  while  an  excellent  gentleman,  and  doubtless  a  faithful 
Catholic,  Keane  is,  in  his  posing  public  attitudes  and  speeches,  a 
wind-blown,  blustering  humbug,  and  the  first  thing  for  the  entire 
Catholic  Church  in  America  or  elsewhere  to  do  is  to  have  done  for- 
ever with  the  kind  of  humbuggery  that  Keane  and  his  master,  Ire- 
land, represent  in  this  poor  world. 

In  fact,  I  was  supposing  that  Mgr.  O'Connell,  author  of  a  re- 
cent and  silly  burlesque  speech  on  Catholic  Americanism,  was  the 
representative  of  the  "  American  Church  "  at  Rome,  but  it  seems 
that  the  late  Rector  Keane  has  now  ascended  to  this  honor;  that 
is,  in  his  own  conceit.  Allow  me  to  give  these  noisy  gentlemen  a 
pertinent  hint.  Let  them  both  get  their  heads  together,  after  some 
morning  of  mutual  holy  communion,  and  resolve,  firsl  of  all,  to 
tell  the  world  just  what  part  they  both  played  in  hoodwinking  and 
deceiving  Mgr.  Satolli  when  he  first  came  to  this  country  and  landed 
in  New  York;  next  let  them  resolve  to  make  a  clean  breast  of  the 
part  that  their  master,  John  Ireland,  played  in  trying  to  bully 
Cardinal  Satolli  into  reinstating  Keane  as  Rector  of  the  Washington 
University,  just  before  the  Cardinal  ablegate  was  about  to  sail  for 
Rome;  next  let  them  make  a  clean  revelation  of  what  O'Connell 
did  as  lobbyist  for  Ireland  at  the  recent  German  conference,  with 
a  view  of  making  Ireland  the  next  Pope;    next  let  Ireland  join 


GLOBE  NOTES,  405 

these  two  slaves  of  his  and  explain  just  why  he  wrote  his  contempt- 
ible partisan  political  letter  of  last  year,  and  just  why  he  wanted 
McKenna  Attorney-General,  with  probable  promotion  to  the  Su- 
preme Court  of  the  United  States,  etc.,  etc.,  and  I  here  solemnly 
affirm  that  a  paper  coming  from  this  triplet  of  Catholic  American 
sharpers  will  do  more  to  explain  Catholic  Americanism  and  stamp 
it  as  the  veriest  scheming  Yankeeism  of  hell  than  anything  else 
they  can  do  or  say,  and  hence  be  of  greater  service  to  all  Catholics 
throughout  the  world  than  anything  that  the  combined  intellects 
of  these  three  eminent  American  Catholics  can  do  or  say  during 
their  present  or  immortal  existence. 

Eegarding  the  disgusting  controversy  over  the  resignation  of 
Mgr.  Schroeder  from  the  Washington  Catholic  University  the  edi- 
tor of  the  Globe  refrains  from  speaking  at  present,  except  to  say 
that  the  proprietors  and  keepers  of  the  restaurants  -jvhere  Schroeder 
used  to  get  his  beer  were  and  are  doubtless  men  of  honor  and  gen- 
tlemen compared  with  the  low-bred  clerical  scoundrels  who  put 
detectives  on  Schroeder's  heels;  and  if  "the  last  Baltimore  Coun- 
cil "  really  perpetrated  the  following — 

"  In  order  to  remove  from  the  clergy  the  occasion  for  disgrace, 
such  as  is  generally  connected  with  saloons  and  taverns,  we  en- 
tirely forbid  them  to  visit  and  patronize  them  except  when  it  may 
be  necessary  in  travel,^'  T  advise  all  the  sensible  prelates  of  America 
to  get  together  in  Greater  New  York  as  soon  as  possible  and  rescind 
this  silly  and  ungrammatical  pretention.  I  am  a  total  abstainer 
myself,  but  I  do  not  like  to  see  men  treated  as  if  they  were  chil- 
dren. 

******* 

When  I  was  "  down  East "  last  summer  I  found  that  some  of  the 
literary  people  were  much  amused  over  a  little  song  that  was  going 
the  rounds,  each  verse  of  which  ended  with  the  refrain, 
"  And  even  Philadelphia  has  got  a  wiggle  on." 

I  tried  to  explain  to  those  giddy  people  that  Philadelphia  was 
not  so  slow  as  they  seemed  to  think,  but  it  was  of  no  use — the  mock- 
ing line  seemed  entirely  satisfactory,  and  all  serious  argument  out 
of  place. 

Little  did  those  "  down-easters  "  understand  how  many  quiet  but 
aggressive  virtues  and  vices  are  constantly  going  on  in  the  Quaker 
City.    Indeed,  I  fancy  that  they  never  heard  of  an  important  new 


496  THE  .GLOBE. 

organization  that  has  been  evolving  itself  in  Philadelphia  during 
the  past  year. 

In  newspaper  parlance,  the  corporation  I  refer  to  is  known  as 
The  United  Gas  Improvement  Company;  in  common  parlance,  and 
for  short,  it  is  known  as  The  U.  G.  I.  Co.;  but  as  both  of  these 
definitions  have  a  common,  worldly,  and  commercial  sound,  and  as 
the  leading  members  of  the  trust — for  it  is  a  trust  with  a  vengeance 
— are  said  to  be  saints — sometimes  mentioned  in  this  Review  un- 
der the  title  of  John  Wanamaker  &  Co. — I  have  concluded,  for 
literary  purposes,  to  call  this  band  of  pious  Quakers  The  Phila- 
delphia Children  of  Light,  and  if  there  are  any  rascals  down  East, 
or  in  New  York,  or  out  West,  who  think  that  they  are  quicker, 
smarter,  more  illuminated,  or  more  devilish  in  the  use  of  their  God- 
given  faculties  of  selfish  scheming  than  these  modern  children  of 
light  of  Philadelphia  they  are  very  much  mistaken. 

The  avowed  objects  of  this  new  club  are:  First,  to  improve  the 
general  municipal  government  of  the  City  of  Brotherly  Love.  Sec- 
ond, and  more  specifically,  to  steal — that  is,  to  purchase  at  a  rascally 
low  figure — the  Philadelphia  gas-works,  improve  them,  and  to  give 
the  pious  Quakers  more  and  better  light  on  all  the  subjects  that 
now  occupy  their  minds  and  hands — especially  their  hands,  etc. 
Third — but  not  at  all  mentioned  in  the  by-laws  of  the  club — to  put 
money  by  the  million  in  the  pockets  of  its  members,  and  incident- 
ally to  get  at  the  water- works  by  and  by;  and  thus,  having  the  city 
railroads,  the  gas-works,  and  the  water-works  in  their  hats,  so  to 
speak,  to  control  the  politics  of  the  dear  old  town  of  Billy  Penn. 

Everywhere  people  are  crying  for  purer  and  more  effective  mu- 
nicipal government.  The  Rev.  Dr.  Parkhurst  of  New  York  got 
crazy  on  this  subject  about  three  or  four  years  ago,  but  having 
found  that  the  ways  of  men  were  not  only  darker  but  deeper  than 
his  clerical  verdancy  dreamed  of,  he  has  at  last  concluded  that  he 
had  better  mind  his  own  business  and  stick  close  to  his  trade  as  a 
preacher.  Another  young  chap,  by  the  name  of  Roosevelt,  at- 
tempted this  same  feat  as  a  sort  of  righthand-man  to  his  pastor, 
Parkhurst,  but  Teddy  Roosevelt  was  as  glad  to  get  a  quiet  place 
amid  the  honors  of  navy  life  as  Parkhurst  was  to  fall  back  upon 
the  soft  cushions  of  pulpit  luxury;  and  both  of  these  saints,  having 
taken  to  regular  self-indulgent  sainthood,  after  the  manner  of  New 
York  saints — why.  Judge  Van  Wyck  and  Tammany  are  in  charge 
again. 


GLOBE  NOTES.  497 

For  the  last  eight  years  the  Globe  has  been  teaching  a  good  many 
American  politicians,  saints,  and  business  men  that  the  only  true 
reform  is  to  reform  yourself  and  induce  as  many  people  as  possible 
to  follow  your  example;  and  the  Globe  holds  that  man  as  a  knave 
and  a  fool  who  preaches  political  or  reform  doctrines,  in  or  out  of 
the  church,  that  he  does  not  practice  himself  and  is  not  willing  to 
die  for;  but  the  Parkhursts  and  the  Eoosevelts  of  New  York  and 
the  Children  of  Light  of  Philadelphia  were  neither  born  nor  reared 
that  way. 

Wanamaker,  for  instance,  has  been  reforming  young  men  and 
women  in  his  Sunday-school  and  in  his  sweat-shop  stores  for  thirty 
years,  until  he  has  grown  ten-times  a  millionnaire,  while  many  hun- 
dreds of  his  improved  young  men  and  women  have  died  in  poverty, 
cursing  the  very  name  of  Wanamaker;  and  all  this  while,  though 
smart  as  a  steel-trap  at  squeezing  the  life  out  of  the  rats  that  serve 
him,  he  has  himself  never  learned  the  first  principles  of  truth  or 
justice  or  honor. 

But  we  must  have  better  municipal  governments,  and  hence  the 
Children  of  Light  are  now  engaging  in  the  gas  business  in  Phila- 
delphia. 

The  tendency  of  Western  politicians — and  God  pity  the  crack- 
brained  idiots — is  to  put  every  possible  public  enterprise  in  the 
hands  of  municipal,  State,  or  National  control.  Philadelphia  has 
tried  this  plan  with  her  gas  and  water  supply  for  a  great  many 
years,  and  now  she — the  dear  old  Quaker  maiden — has  reached  the 
following  very  illogical  conclusions — viz.,  the  gas  supply  of  Phila- 
delphia is  very  poor — can't  see  even  to  read  the  Scriptures  at  night 
to  Wanamaker's  Bible  classes  and  the  various  screaming  women*s 
clubs  of  the  city — etc.  The  city  authorities  cannot  manufacture 
good  gas — in  the  first  place  they  are  ignorant,  in  the  second  place 
they  are  venal,  in  the  third  place  they  are  lazy,  and  in  the  fourth 
place  they  are  changing  as  the  parties  and  the  personal  ambi1;ions 
of  Mayors  and  Councils  change — in  a  word,  they  can't  do  it,  you 
know.  Therefore,  there  must  be  some  new  organization  known  as 
"The  Children  of  Light" — "responsible"  men,  successful  busi- 
ness men — men  who  have  already  squeezed  millions  of  dollars  out 
of  the  sweating  poor;  men  who  know  how  to  get  good  work  done 
for  low  pay  and  how  to  make  their  five  hundred  per  cent,  every 
year  and  snap  their  fingers  in  the  face  of  truth  and  virtue  and  justice 
and  the  Church  and  God  Almighty,  and  simply  play  with  the  fools 
who  trust  them,  etc.,  etc. 


498  THE  OLOBE. 

Xow  the  things  to  be  said  about  this  are:  First,  if  the  city  gov- 
ernment of  Philadelphia  cannot  command  the  right  sort  of  ability 
to  manufacture  gas  and  supply  it  to  her  citizens,  it  proves  that  she 
is  just  the  stupid  old  steer-calf  some  of  us  have  been  calling  her 
these  last  forty  years.  Second,  that  if  the  city  government  of  Phila- 
delphia cannot  do  this  simple  stroke  of  common  manufacture  of 
gas  in  a  proper  and  profitable  way,  the  said  government  had  better 
resign,  and  that  all  its  representatives,  without  exception,  had  bet- 
ter go  into  private  retirement  in  the  darkest  and  quietest  corner 
of  hell  and  never  open  their  incapable  eyes  or  mouths  again.  Third, 
that  if  the  government  of  the  city  of  Philadelphia,  while  admitting 
its  incapacity  for  the  manufacture  of  gas,  still  presumes  to  have 
sense  enough  to  govern  the  city  of  Philadelphia,  it  is  just  another 
proof  of  that  conceited  asininity  and  stupidity  that  some  of  us 
have  noted  and  commented  upon  as  being  the  ruling  characteristic 
of  Philadelphia's  representative  men  during  the  last  fifty  years. 
Fourth,  if  the  government  of  Philadelphia,  admitting  its  own  in- 
ability to  make  honest  and  good  gas  and  make  honest  money  for 
the  government,  still  expects  or  pretends  to  expect  that  Wanamaker 
&  Co. — whose  sweat-shop  and  shoddy  methods  of  business  are 
known  to  all  men — are  the  proper  persons  to  be  intrusted  with  the 
Philadelphia  gas-works,  it  seems  to  prove  two  or  three  things,  serious 
enough  in  their  way. 

For  instance — First,  that  the  representatives  of  the  present  gov- 
ernment of  Philadelphia  have  been  bought  at  a  high  figure  before 
they  could  or  would  make  such  everlasting  asses  of  themselves  be- 
fore the  public.  Second,  that  it  is  as  hopeless  as  it  is  silly  to  expect 
better  gas  or  better  prices  from  such  Children  of  Light  as  would 
bribe  or  attempt  to  bribe  such  saintly  souls  as  the  present  Mayor 
Warwick  &  Co.  of  the  city  of  brotherly  love. 

Some  facts  given  me  when  I  was  last  in  Philadelphia  seem  to 
argue  that  something  of  this  sort  really  has  been  done.  For  in- 
stance, the  immaculate  Philadelphia  authorities  having  concluded 
that  they  were  too  idiotic  or  too  lazy  to  make  good  gas,  and  having 
concluded  to  sell  the  gas-works,  also  next  concluded  to  make  the 
transaction  as  quiet  and  harmonious  as  possible.  Hence  they  did 
not  advertise  for  bids  or  bidders,  but  a  few  of  the  saints  got  to- 
gether and  invited  a  few  other  saints  to  consider  how  it  was  best 
and  mutually  most  profitable  to  do  the  thing. 

Then  it  was  that  the  saintly  genius  of  the  Children  of  Light — 


OLOBE  NOTES.  499 

headed  by  Wanamaker  &  Co. — shone  forth  in  all  its  brilliancy, 
about  as  follows:  We,  that  is,  Tom  Dolan,  J.  C.  Bullitt,  Rudolph 
Blankenburg,  Charles  Cramp,  and  I — your  own  pious  John — all 
honorable  and  responsible  men — as  witness  the  Keystone  Bank 
record,  etc. — will  form  a  company,  to  be  known  as  The  Children 
of  Light,  with  a  capital  of  ten  millions  of  dollars — $1,000,000  to  be 
paid  to  the  city  for  its  gas  plant;  $3,000,000  to  be  distributed  among 
you  incompetent  scoundrels  who  admit  that  you  cannot  run  a  gas 
plant,  and  among  such  of  the  Philadelphia  newspapers  as  will  de- 
fend the  transfer  through  thick  and  thin,  and  also  among  the  of- 
ficers representative  of  any  companies  inimical  to  The  Children 
of  Light,  who,  in  their  worldly  ambition,  may  determine  to  offer 
better  terms  to  the  city  than  we  honorable  and  responsible  gentle- 
men are  offering  you;  $6,000,000  to  be  held  as  a  working  capital, 
and  to  be  issued  in  gold  bonds  to  any  other  worldly  people  who  may 
at  any  time  be  inclined  to  squeal. 

Ladies  and  gentlemen,  the  above  is  about  what  has  taken  place 
in  Philadelphia  during  the  last  six  months  under  the  guise  of  mu- 
nicipal reform  and  better  gas;  and  the  transfer  has  actually  been 
made,  but  various  suits  in  equity  are  pending,  and  before  the  final 
exposure  and  explosion,  which  is  sure  to  come,  Philadelphia  will 
be  apt  to  get  more  light — a  sort  of  halo-light  around  the  brows  of 
her  saints — than  she  could  possibly  get  out  of  the  mutilated 
books  of  the  Keystone  Bank  failure,  or  any  way  out  of  the  old 
method  of  lighting  things  by  the  city  government. 

I  may  add  in  conclusion  that  I  have  the  names  of  men  who  have 
been  heavily  bribed  in  this  Children  of  Light  transfer,  and  that 
various  responsible  gentlemen  in  Philadelphia  have  offered  me  all 
the  facts,  dates,  names,  information,  amounts,  etc.,  etc.,  but  I  pre- 
fer that  these  facts  should  come  out  in  the  courts  when  the  great 
representative  newspapers  of  American,  Cuban,  and  Hawaiian  re- 
form will  be  obliged  to  take  some  notice  of  the  same. 

As  a  matter  of  fact,  at  least  two  outside  and  wretchedly  worldly 
corporations  did  make  bids  for  the  Philadelphia  gas  plant,  one  of 
these  companies  offering  $4,000,000  and  the  other  $6,000,000  for 
the  same.  It  is  well  understood  among  business  men  that  the  plant 
and  privileges  obtained  by  the  Children  of  Light  syndicate  are 
v/orth  far  more  than  this;  but  had  this  amount  been  openly  ac- 
cepted by  the  saintly  idiots  who  govern  Philadelphia,  the  whole 
of  it  would  have  gone  to  the  city  treasury  and  the  individual  imbe- 


500  THE  GLOBE. 

ciles  and  scoundrels  who  now  run  the  affairs  of  the  city  would  have 
got  nothing  but  the  contempt  they  deserve;  at  all  events,  their 
personal  perquisites  would  have  been  less  by  several  millions  of 
dollars  than  they  are  said  to  be  under  the  patronage  of  the  Children 
of  Light  society. 

As  Wanamaker,  Dolan  &  Co.  are  the  leading  spirits  in  this  Chil- 
dren of  Light  movement,  this  may  be  a  good  place  to  recall  the 
fact  that  when  Wanamaker  was  Postmaster  General,  during  Har- 
rison's tea-party  administration,  he  resolved  to  make  a  sweat-shop 
concern  out  of  the  Western  Union  Telegraph  Company,  and  so  go 
down  to  fame  as  the  great  Postmaster  of  economic  reform.  In  a 
word,  he  notified  the  Western  Union  that  after  a  certain  date  he 
would  only  pay  so  much  for  the  services  rendered  the  Government 
by  the  telegraph  company,  precisely  as  he  would  notify  a  travelling 
clerk  or  salesman  in  his  own  sweat-shops,  and  concluded  that  there 
was  an  end  of  it — the  dear  verdant  saint;  and  as  a  matter  of  fact 
the  smart  newspapers,  who  care  so  much  more  for  advertising  than 
they  care  for  truth,  all  united  in  a  mild  sort  of  commendation  of 
the  Wanamaker  economy  in  managing  the  Postal  Department. 

About  the  same  time  the  editor  of  the  Globe  wrote  an  article, 
called  "  The  Stupidest  Man  on  Earth,''  showing  that  Wanamaker's 
position  in  Harrison's  Cabinet  had  cost  him  more  than  his  salary 
and  perquisites  for  four  years  were  worth,  and  above  all  that  his 
fight  with  the  Western  Union  had  been  a  wretched  failure;  that 
the  Western  Union  had  their  own  prices,  that  Wanamaker  could 
not  make  a  sweat-shop  concern  out  of  that  company,  and  that  its 
managers  would  whip  Wanamaker  out  of  his  boots  in  the  long  run. 

Within  ten  days  of  this  writing — November  29,  1897 — the  Public 
Ledger  of  Philadelphia  published  the  fact  that  the  Supreme  Court 
of  the  United  States  had  just  given  its  final  ruling  in  favor  of 
awarding  to  the  Western  Union  Company  about  $250,000  growing 
out  of  this  old  Wanamaker  sweat-shop  foolery;  and  yet  Philadel- 
phians  still  seem  to  think  that  whatever  this  pious  cheap-John 
touches  is  eminently  wise  and  reliable. 

Let  him  take  his  enormous  advertisem.  \ts  out  of  the  Philadel- 
phia and  New  York  newspapers  for  one  year,  and  there  is  no  editor 
in  either  city  so  mean  but  he  would  paint  Wanamaker,  Dolan  &  Co., 
and  the  entire  band  of  this  new  Children  of  Light  club,  in  colors 
blacker  than  Tom  Nast  ever  applied  to  Bill  Tweed. 

William  Henrt  Thorne. 


^^ 


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